VERSE 1 "To the angel [messenger] of the church in Ephesus write (Tw/| avgge,lw| th/j evn VEfe,sw| evkklhsi,aj gra,yon\ [noun dat.m.s. angelos messenger; angel + art.w/noun gen.f.s ekklesia + prep en + noun loc.f.s. Ephesus + aor.act.imper.2.s. grapho write]: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this [Ta,de le,gei o` kratw/n tou.j e`pta. avste,raj evn th/| dexia/| auvtou/( o` peripatw/n evn me,sw| tw/n e`pta. lucniw/n tw/n crusw/n\ [adj.pro..acc.nt.p. tode "these things" focuses on something about to be said with lego it is the direct object; + pres.act.ind.3s. lego say: "says this"translated by the NAS at the end of the verse; but it should better come first and be rendered "says these things"+ art.w/pres.act.part.nom.m.s. krateo take hold of + art.w/adj.acc.m.p. hepta seven + noun acc.m.p. aster star + prep en + art.w/adj.loc.f.s. dezios right (hand) + pro.gen.m.s. autos his + art.w/pres.act.part.nom.m.s. peripateo walks around + prep en + adj.dat.nt.s. mesos middle; "midst" + art.w/adj.gen.f.p.hepta seven + noun gen.f.p. luchia lampstand + art.w/adj.gen.f.p. chrusous golden]):

ANALYSIS: VERSE 1

1. Each of the seven letters begins with Jesus Christ presenting one or more aspects of His celebrityship.
2. Except for the Christological introduction to the church in Philadelphia (3:7), these aspects are taken from the vision in chapter one.
3. All seven letters were dictated to John and addressed to the respective pastors of the seven churches.
4. The translation "to the angel" is misleading, as it would be strange, to say the least, to address a letter to an invisible spirit being.
5. Furthermore, how could this book be delivered to seven angels, and how would they related the contents to the seven churches?
6. The Greek term angelos has as its primary meaning "messenger."
7. Of the 175 times this noun occurs in the NT, only 13 times it is used in the sense of a messenger (Matt.11:10//Mk.1:2//Lk.7:27; Lk.7:24; 9:52; Jam.2:25; Rev.2-3 (x); the other instances are of angels.
8. The seven messengers correspond to the symbolism of the seven stars and to the singular participle in chapter one verse 3: "Blessed is he who reads…"
9. The singular supports the doctrine of the singular pastor-teacher of each assembly.
10. Ephesus was a crossroads of civilization.
11. It had become the de facto capital of the province, known as "Supreme Metropolis of Asia."
12. The Roman governor resided there.
13. It was a "free" city, i.e., self-governed.
14. Located on the western coast of Asia Minor, at the convergence of three great highways, from the north, east, and south.
15. Ephesus was the trade center of the area.
16. It has been called "The Vanity Fair of the Ancient World" (William Barclay, Letters to the Seven Churches [New York: Abingdon, 1957]. p. 12).
17. Religiously, Ephesus was the center for the worship of the fertility "bee" goddess known in the Greek as "Artemis," or Romanized as "Diana" (Acts 19:23ff.).
18. The temple with its statue of Artemis was one of the wonders of the ancient world.
19. Thousands of priests and priestesses were involved in her service.
20. Many of the priestesses were dedicated to cult prostitution.
21. The temple also served as a great bank for kings and merchants, as well as an asylum for fleeing criminals.
22. The Greek philosopher Heraclitus said, "The darkness of the temple altar in Ephesus is the darkness of vileness; the morals of the temple are worse than the morals of animals, for even promiscuous dogs do not mutilate each other; the worshippers of Diana are fit only to be drowned."
23. It was the residence of the apostle John before and after his exile to Patmos.
24. Paul and his traveling companions Aquila and Priscilla stopped in Ephesus briefly on his 2^nd missionary journey and evangelized in the Jewish synagogue, leaving with a promise to return (Acts 18:19-21).
25. The Ephesian church was founded by Paul on his third missionary journey, where he stayed for about three years (Acts 19:8-10).
26. From there Christianity spread throughout all of Asia Minor (Acts 19:10).
27. Paul wrote the epistle to the Ephesians from his 1^st Roman imprisonment.
28. During his 2^nd Roman imprisonment Paul wrote 1^st and 2^nd Timothy.
29. After Paul, Timothy was the pastor in Ephesus (1Tim.1:3).
30. A quarter of a century later John is in charge of this canon.
31. The author of the letter to each of these churches was Christ who directed John to write what he heard.
32. John was no more than a scribe, dictating each of the letters under the supervision of God the Holy Spirit, after he had received the contents of the vision, which comprise the book of Revelation.
33. Christ directed John to "write" each letter and see that it was delivered to the pastor-teacher (e.g., "angelos) of each of the seven churches.
34. Each letter presents the addressee first; viz., "To the messenger of the church write…"
35. Then the speaker is introduced.
36. In each instance, some aspect of the great vision of Christ and of His self-identification (1:12-20) is repeated as the speaker (Christ) identifies Himself; e.g., "the one who holds the seven stars in His right hand and walks among the seven golden lampstands (2:1; cf. 1:13, 16).
37. This identification is preceded in each case with the significant declaration "says these things" (NAS has "says this :").
38. Tade ("these things") is the direct object of the main verb (lego), which is a present active indicative 3^rd singular.
39. "These things" refers to the body of the letter to Ephesus.
40. The verb "says" requires a subject; which is designated by "the One who holds" (ho kraton), and "the One who walks" (ho peripaton).
41. Christ identifies himself to the church at Ephesus as "the one who holds the seven stars in His right hand…"
42. In relationship to the pastor the imagery denotes authority, protection, and blessing.
43. The symbolism of the stars and the lampstands is given by Christ in 1:20.
44. That the stars are held together indicates that what is true for one is true for all pastors.
45. The supreme authority of the local church is under the control of Christ for good and for ill.
46. The second part of the description, e.g., "who walks among the seven golden lampstands," suggests the Lord’s tireless activity with respect to local churches, emphasizing His omnipresence as per Matt. 28:20b: "and behold, I am with you always, even to the end of the age."
47. As with the imagery of the stars, what is apropos for one local church is the divine standard for all bonafide local churches in this dispensation.

Commendation (vv. 2-3)

VERSE 2 'I know your deeds and your toil and perseverance (Oi=da ta. e;rga sou kai. to.n ko,pon kai. th.n u`pomonh,n sou [perf.act.ind.1s. oida know + art.w/acc.nt.p. ergon work, deed + pro.gen.2s. su + conj and + art.w/noun acc.ms. kopos labor + conj and + art.w/noun acc.f.s. hupomone patience, endurance + pro.gen.2s. su], and that you cannot tolerate evil men [kai. o[ti ouv du,nh| basta,sai kakou,j( [conj and + conj hoti that + neg ou + pres.dep.ind.2s. dunamai be able + aor.act.infin. bastazo lift up; endure, put up with + adj.acc.m.p. kakos evil "evil men"], and you put to the test those who call themselves apostles [kai. evpei,rasaj tou.j le,gontaj e`autou.j avposto,louj [conj and + aor.act.ind.2.s. peirazo put to the test + art.w/pres.act.part.acc.m.p. lego say; "those who call" + reflex.pro heautos "themselves" + noun acc.m.p. apostolos apostle], and they are not, and you found them to be false [kai. ouvk eivsi,n kai. eu-rej auvtou.j yeudei/j( [kai. ouvk eivsi,n kai. eu-rej auvtou.j yeudei/j( [conj and + neg ou + pres.act.ind.3p. eimi "they are not" + aor.act.ind.2s. eurisko find + pro.acc.m.3p. autos he; "them" + adj.acc.m.p. pseudes false]);

VERSE 3 and you have perseverance and have endured for My name's sake, and have not grown weary (kai. u`pomonh.n e;ceij kai. evba,stasaj dia. to. o;noma, mou kai. ouv kekopi,akejÅ [conj and + noun acc.f.s. hupomone + pres.act.ind.2s. echo have + conj and + aor.act.ind.2s. bastazo lift up; endure + prep dia causal + art.w/acc.nt.s. onoma name + pro.gen.1s. ego + conj and + neg ou + perf.act.ind.2s. kopiao become weary or tired; give up (Rev. 2:3)]).

ANALYSIS: VERSES 2-3

1. The speaker’s knowledge (Christ’s) includes awareness of their corporate activity, their discernment of evil, and their patient suffering.
2. Their "deeds," their "hard work" (kopos, "wearisome toil"), and their "patience"/ "perseverance" of verse 2 are underscored by the statement of verse 3, "you have perseverance and have endured for My name’s sake, and have not grown weary" (v.3).
3. "Deeds" refer to divine good production in general.
4. "Toil" refers to strenuous and exhausting activity as in "hard work."
5. "Patience" refers to the corporate body’s willingness to acclimate to all manner of CHPs (common human problems).
6. Anything that required patience, they proved themselves to be the equal to.
7. The Lord commends them in particular for their doctrinal discernment in verse 2.
8. They refuse to tolerate false teachers who promoted themselves as apostles.
9. This test above all others is singled out for special commendation.
10. The "evil men" were false brethren who "called themselves apostles."
11. We do not know precisely who these individuals were, what they espoused, or how the church tested them.
12. An "apostle" is one who is sent as a representative of another and bears the full authority of the sender (TDNT, 1:421).
13. The word is used of the original circle of the Twelve (Mk.3:14; Acts 1:2, 26), who had a special place in the historical foundation of the church (Eph.2:20; Rev.21:14).
14. Paul was chosen to be an apostle as Judas’ replacement (Acts 9; Gal.1:1.
15. This term was also used of other individuals as well: Barnabas (Acts 14:14), James the brother of Jesus (Gal.1:19).
16. This second tier of individuals was not of the same stature as the final Twelve as only these men are inscribed on the twelve foundations of the New Jerusalem.
17. We should reject out of hand anyone today claiming to be an apostle (like the Pope, etc.).
18. As things stand, there is no basis for any one man having authority over churches outside one’s immediate canon.
19. Towards the end of the apostolic era there was less and less a chance of legitimacy among those who made this claim.
20. The Ephesians rightly tested and found wanting these pretenders.
21. We at Maranatha Church do not allow anyone to teach from our pulpit as this violates the spirit and letter of John chapter ten.
22. As to whether or not the authoritative function of apostles continued after the first century, the 2^nd century authorities are instructive.
23. In no case do the many references to apostles in the writings of Clement of Rome, Ignatius, Barnabas, and the Shepherd of Hermes relate to any recognized apostles than those mentioned in the NT.
24. These men apparently understood the gift and office of apostle ceased with the end of the apostolic era.
25. About fifteen years later then John’s writing of Revelation, Ignatius commended the church of Ephesus for refusing to give a "home" to any heresy (To the Ephesians 6, 7, 9, 16).
26. Thyatira had failed (2:20ff.), but the Ephesians had held their ground in the face of the false teachers and teachings.
27. They had taken to heart Paul’s prophetic warning in Acts 20:28-30.
28. The Ephesians excelled in this particular aspect of divine good production.
29. In spite of the demonic spirit of ecumenicalism that pervades Christianity today and has even infiltrated doctrinally based ministries, there is no place for dropping our doctrinal guard in the face of pressures from within or from without.
30. We have the full blessing and authority of God to "put to the test" any would-be teacher and his teachings.
31. If individuals, who might come our way, are to receive acceptance in our assembly, they must be tested, in order to determine what they really believe.
32. We should take comfort in the fact the many find us intolerant.
33. We should take a hard line against those who contradict the doctrines of separation, right-pastor/right-congregation, not to mention other truths and practices that set us apart from the fundies.
34. Again, in verse 3, Christ reiterates the fact of this church’s application in the face of adversity and opposition.
35. The first clause speaks to their continued steadfastness.
36. It is a present indicative (echo) followed by the noun "perseverance."
37. The 2^nd verbal clause "and have endured" looks to their past as this is an aorist indicative.
38. The verb bastazo means to "put up with" and is here used of bearing a heavy responsibility.
39. This verb is also found in the previous verse with the negative ("cannot bear"), and is used of that which they would not put up with, namely impostures.
40. This clause also contains the phrase "for My name’s sake."
41. They upheld in the face of contradiction that which Christ attaches His reputation to, namely the integrity of Bible doctrine.
42. The third verb "have not become weary" is a perfect indicative (kopiao), which corresponds to their tenacity in the struggle to remain doctrinally pure.
43. Their service in the cause of truth was tireless.
44. They did not soul-faint in the face of corporate difficulties.
45. They did not allow their circumstances or the derision of the outside world to discourage them (size, resources, being nondescript, etc.).
46. No matter how heavy their burden or how long the journey, they stuck with the integrity of the plan.

Condemnation (v.4)

VERSE 4 'But I have this against you, that you have left your first love (avlla. e;cw kata. sou/ o[ti th.n avga,phn sou th.n prw,thn avfh/kejÅ [conj alla but + pres.act.ind.1s. echo have + prep kata against + pro.gen.2s. su + conj hoti that + art.w/noun acc.f.s. agape love + art.w/adj.acc.f.s. protos first + aor.act.ind.2s. aphiemi leave, abandon, forsake]).

ANALYSIS: VERSE 4

1. The speaker (Christ) acts as "the faithful witness" by proceeding from commendation to condemnation.
2. Much had been accomplished at Ephesus by resisting the seduction of apostolic pretenders, works, hard work, patience, and endurance, but there was a major blemish on their record.
3. They had "forsaken [their] first love."
4. The condemnation of the corporate assembly is introduced by, "But I have something against you."
5. The defect was not trivial.
6. The verb "forsaken" (aorist ind. Aphiemi reject, abandon, leave behind, neglect) is a strong word.
7. It is used in connection with divorce (Matt.19:81Cor.7:11,12); leaving something behind (Matt.4:20), etc.
8. The object of the verb is "love" with the definite article, followed by the restrictive adjective "first" also with the article.
9. "First" carries the ideas of "first" as to time, foremost as to position, and best as to quality.
10. In verse 5 the church is commanded "to do the first works" as a part of the recovery process.
11. This then, is a clue as to what the meaning of "first love" is.
12. In other words, certain works must be engaged in.
13. Their "first works" takes them back to the very beginning of their Christian experience when Paul first arrived on the scene.
14. Obviously in their early years they were the recipients of solid doctrinal instruction.
15. In the years that followed they did not abandon those teachings and remained orthodox in doctrine.
16. But something gradually happened to their early zeal.
17. And that something is reflected in their approach to their Christian duties that brought this indictment against them.
18. Their early zeal and ardor for the application of BD waned.
19. This charge makes it clear to all believers that it is possible to maintain a high level of orthodoxy and yet fail to demonstrate the same zeal for the things of God that once characterized their corporate and personal lives.
20. The church had witnessed the full blown apostolic era under the spectacular gifts.
21. They lived at the close of that era and the glamour of those days were but a memory.
22. Even the intake of Bible doctrine had become a routine.
23. The pastor-teacher and the flock were not as animated with the joy and challenge of it all.
24. So the church had moved away from its early zeal, while remaining overtly active and orthodox.
25. They did not exhibit the same qualities of motivation in their application as they had in those formative years.
26. A local church cannot rest on its past laurels; it must consistently strive to move ahead as new challenges are presented from the pulpit.
27. The only way this can be done is if the pastor is continually breaking new ground.
28. His pulpit presence is a real key to the motivation of the flock.
29. To lose one’s zeal for application is a precursor for losing one’s zeal for doctrine itself.
30. This loss of zeal will eventually led to the watering down of the content.
31. The individual believer has arrived at this state when the excitement of face-to-face teaching fades and with it the motivation to apply under one’s spiritual gift(s).
32. If believers are getting bored with the same old manna day in and day out, then this is an indication of losing their first love.
33. It is easy to fall into the trap with so many distractions such as movies, TV, sports, shopping, travel, fads, etc.
34. Another danger is to think that we already do enough.
35. We should never lose our focus on SG3.
36. Fellowship in doctrine is replaced with fellowship in some activity.
37. Such fellowship becomes a hollow experience for those looking for edification and encouragement.
38. There will come times when we will let our guard down and lose focus and intensity.
39. In order to avoid this paralysis, we must fight to regain that early zeal of discovery and application.
40. We must fight through laziness and distraction.
41. While it is commendable that we align ourselves with a doctrinally straight ministry, we don’t want to be caught short because of our lack of zeal in application.
42. This warning is to all doctrinally based ministries to evaluate themselves as to the zeal factor.
43. The content factor needs to be coupled with the zeal factor.
44. Lack of zeal is reflected in attitude towards assembly, how you regard your pastor-teacher, your prayer life, fulfilling your obligations toward the various aspects of our local church, and applications towards others.

Warning (v.5)

VERSE 5 Therefore remember from where you have fallen, and repent and do the deeds you did at first (mnhmo,neue ou=n po,qen pe,ptwkaj kai. metano,hson kai. ta. prw/ta e;rga poi,hson\ [pres.act.imper.2s. mnemoneuo remember + conj ouv therefore + adv pothen from where + perf.act.ind.2s. pipto fall (existing results) + conj and + aor.act.imper.2s. metanoeo repent, change the mind + conj and + art.w/adj.acc.nt.p. protos first + noun acc.nt.p. ergon work]; or else I am coming to you and will remove your lampstand out of its place -- unless you repent [eiv de. mh,( e;rcomai, soi kai. kinh,sw th.n lucni,an sou evk tou/ to,pou auvth/j( eva.n mh. metanoh,sh|jÅ [conj ei w/conj de w/neg me = otherwise + pres.dep.ind.1s. erchomai come + pro.dat.2s. su + conj and + fut.act.ind.1s. kinew move, remove + art.w/noun acc.f.s. luchnia lampstand + pro.gen.2s. su "your" + prep ek + art.w/noun abl.m.s. topos place + pro.gen.f.3s. autos "its" + conj ean conj w/neg me = except/unless + aor.act.subj.2s. metanoeo repent]).

ANALYSIS: VERSE 5

1. The speaker’s command further exposes the problem and offers a way to correct the fault.
2. Three aorist imperatives constitute the ground of their spiritual recovery: "Remember…repent…do."
3. They are called upon to reflect upon their earlier history of love characterized by zeal and to compare it with their present attitudes.
4. They had fallen into the trap of going through the motions (like some marriages).
5. After ponder their former days and seeing the disparity they are to "repent" or "change their minds."
6. To complete the recovery prescription, they are to start applying in those areas that have languished or are fulfilled in a haphazard fashion.
7. These actions are all part of a single action designed to keep them from severe divine judgment.
8. The threat is, that if they do not shape up, their local ministry of representing Christ before the world will be terminated.
9. This was no idle threat.
10. God is fully capable of shutting down a local church for any number of infractions.
11. This particular infraction had to do with their overall lackluster approach to the CWL, while retaining overt orthodoxy.
12. If fell to the pastor-teacher to get the ball rolling.
13. The threat of loss of light bearing applies to all churches.
14. We not only honor His name by making the good confession but also by our relationship to one another and the mutual obligations within the royal family (no place for isolation or indifference).
15. This malady had so infected the Ephesian church that it had put itself in the crosshairs of God’s wrath.
16. This is quite an amazing indictment considering the commendation of verses 2 and 3!

Further Commendation (v.7)

VERSE 6 'Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate (avlla. tou/to e;ceij( o[ti misei/j ta. e;rga tw/n Nikolai?tw/n a] kavgw. misw/Å [conj de yet + demon.pro.acc.nt.s. touto this + pres.act.ind.2.s. echo have + conj hoti that + pres.act.ind.2s.s miseo hate + art.w/noun acc.nt.p. ergon work + art.w/noun gen.m.p. Nicolaitans + rel.pro.acc.nt.p. ho which + enclitic kago I also + pres.act.ind.1s. miseo hate]).

ANALYSIS: VERSE 6

1. Following the serious rebuke for failure, with its dire threat, Christ returns to commendation.
2. When the Lord critiques churches or individuals He is just as quick to point out the bad as He is the good.
3. Too often people tend to focus on the bad at the expense of the good, thus failing to keep a balanced perspective.
4. While maintaining theological orthodoxy the Ephesians lost their way by failing to pursue the text of Scripture with their earlier vigor.
5. This was also accompanied by a general malaise in their approach to application.
6. It seems that the primary culprit in this corporate behavior was the pastor-teacher.
7. It was his responsibility to teach book by book and verse by verse.
8. The spiritual leader of a local church must have faith that everything in Scripture is indeed profitable.
9. His responsibility is to break new ground instead of being content to teach those subjects and books that are familiar.
10. This failure impacts on the believers who, while remaining orthodox, are not challenge by doctrine as presented in less popular books of the canon.
11. The early Ephesians, and for some time afterward, possessed a high level of zeal for the realm of truth.
12. Their enthusiasm had waned and the way back was to shake off the lethargy and press on with the verse by verse study of BD.
13. Christ commends them for hating "the deeds of the Nicolaitans."
14. This sect is rather enigmatic.
15. There is a strand of historical tradition that suggests this sect was founded by Nicolas of Alexandria, one of the original seven deacons (Acts 6:5).
16. But the church father Polycarp seems to deny this.
17. He was a disciple of the apostle John.
18. His dates are 30 to 107AD.
19. He was much engaged in combating the Gnostic sects during his ministry.
20. These sects arose during the second half of the first century AD.
21. In one of his letters he writes, "Flee also the Nicolaitanes, falsely so-called, who are lovers of pleasure and given to calumnious speeches."
22. The implication is that the Nicolaitans assumed a counterfeit identity, using the name of Nicolas of Antioch.
23. The church father Irenaeus (c. 120 AD) condemned them, indicating that they were to be traced to one Simon Magus (Acts 8:9ff.) and one Meander.
24. Other writers condemned them as well including, Clement of Alexandria, Tertullian, Victorinus, Hippolytus and Eusebius, writing centuries later, identifying them as Gnostics.
25. This sect seems to have introduced a false system of hierarchy into the Christian community.
26. They advocated a false distinction between the so-called clergy and the laity (rank and file believers).
27. This distinction is especially prominent in the Roman Catholic system, as well as the Greek and Russian orthodox traditions.
28. This eventually evolved into a pseudo priesthood that contradicts the universal royal priesthood of the NT.
29. Along with this pseudo hierarchy, they compromised with paganism in order to gain converts.
30. Gnosticism places a superior value on esoteric wisdom as over against the clear affirmations of Scripture.
31. The Gnostic philosophy embraced both extravagance (liberalism) and asceticism (legalism).
32. Today we see these extremes in the RCC (sponsors societies of extreme self-denial alongside great pomp and wealth).
33. This approach was so top-down that the average Christian was discouraged from questioning any of their teachings.
34. All of the aforementioned, including ecumenism, elitism, etc., had its embryonic roots in sects like the Nicolaitans arising in the apostolic era.
35. The NT teaching of the Christ and the apostles directs leaders and their disciples not to emulate these pretensions (Matt.23:8-10; Lk.22:24-27; 1Jn.2:27).
36. The Ephesian church is commended for resisting this sect and their pernicious practices.
37. Their hate was Christ’s hate.
38. This sect is also mentioned in connection with the church at Pergamum, as this leaven had established itself among some of its members (Rev.2:15).

 

Concluding Exhortation (v.7)

VERSE 7 'He who has an ear, let him hear what the Spirit says to the churches (o` e;cwn ou=j avkousa,tw ti, to. pneu/ma le,gei tai/j evkklhsi,aijÅ [art.w/pres.act.part.nom.m.s. echo have + noun acc.nt.s. ous ear + aor.act.imper.3s. akouo hear + indef.pro.acc.nt.s. tis what + art.w/noun nom.nt.s. pneuma spirit + pres.act.ind.3s. lego say + art.w/noun dat.f.p. ekklesia church]).

To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God (tw/| nikw/nti dw,sw auvtw/| fagei/n evk tou/ xu,lou th/j zwh/j( o[ evstin evn tw/| paradei,sw| tou/ qeou/Å [art.w/pres.act.part.dat.m.s. nikao win, be victorious; "to him who overcomes" + fut.act.ind.1s. didomi give + pro.dat.m.s autos him + aor.act.infin. esthio eat + prep ek from + art.w/noun gen.nt.s. zulon tree + art.w/noun gen.f.s. zoe life + rel.pro.nom.nt.s. ho which + pres.act.ind.3s. eimi "is" + prep en + art.w/noun loc.m.s. paradeisos park, paradise (old Persian word for a garden/park)]).'

ANALYSIS: VERSE 7

1. This letter ends with a general exhortation and promise to those that overcome.
2. This is the norm for all the seven letters.
3. The general exhortation is the same for all seven congregations: "He who has an ear, let him hear what the Spirit says to the churches."
4. The exhortation applies equally to all churches over the course of the CA.
5. However, the exhortation is addressed to the individual believer-priest as the verbs in this verse are all singulars ("He who has an ear, let him hear…"
6. The individual positive believer can only account for himself.
7. Jesus employed this saying in His public teaching (Matt.11:15; 13:9, 43//Mk.4:9,23 (parable of the sower); Lk.8:8; 14:35).
8. The only difference, was, that in the Gospels, He said, "ears," instead of "ear," as He does in Revelation 2 and 3.
9. The expression also occurs in Rev.13:9 in connection with those who are faced with taking the mark of the Beast.
10. The expression in Rev.2:7 (and 2:11, 17, 29; 3:6, 13, 22) placed the onus upon each believer to engage the hearing process in the function of GAP, since it is "the Spirit" who does the speaking or revealing of divine viewpoint.
11. Hearing is our most important sense.
12. Again, the exhortation is directed to each believer assembling in a local church.
13. The local church is the classroom of Christianity.
14. God the Holy Spirit is the divine teacher operating through the teacher (man with the gift) and each student (disciple) within the designated assembly (lampstand).
15. Nothing positive happens until the student(s) comprehends the information (e.g., letters to the 7 churches).
16. All local churches of all time are to be exposed to the information found in these seven letters.
17. "What the Spirit says to the churches" first comes from the Father through the Son to the human author of Scripture; to the authorized teacher of each local assembly to the individual believe under face-to-face teaching.
18. God the Holy Spirit is the interface between deity and humans.
19. In this case he interfaced with Christ to John to the messenger at Ephesus and finally to the believers of that church.
20. Those who bypass the qualified pastor-teacher in this chain will not achieve accuracy and completeness of understanding.
21. The only way the churches past and present could have had this information is the ministry of the Spirit towards John as he penned these things.
22. When negative volition is exposed to divine viewpoint there is no comprehension (cf. Matt. 13:13-18; Jn.8:47).
23. Only positive volition has the palate for the truth (Jn. 7:17 "If anyone wants to do His will [i.e., genuine +V], he will know concerning the doctrine, whether it is from God or whether I speak from Myself.").
24. Maintaining the emphasis on the individual believer, the speaker grants a conditional blessing.
25. The lone condition is to "overcome."
26. The verb nikaw occurs 28x in the NT, and is usually translated "overcome."
27. This word has the connotation of prevailing over an opponent.
28. The theological significance of this word in the present context has been taken to mean: (1) those that have not lost their salvation; (2) those who persevere to the end prove their salvation; (3) a fact of life for all believers based on 1Jn. 5:4,5; (4) those among believers that fulfill Ph2 sanctification and attain special eternal reward.
29. Views 1 and 2 can be eliminated from consideration as they contradict the doctrines of eternal security and SG3 respectively.
30. It is impossible for anyone who has been born again to perish with unbelievers (cf. Jn.3:16, 39; 6:40; 10:28-29; Eph.2:8, et al).
31. The 2^nd view contradicts the teaching that certain believers are regarded as spiritual casualties and lose reward but not eternal life at the judgment seat of Christ (e.g., the jeopardy the incestuous Corinthian had place himself under; 1Cor.3:15 says, "If any man’s work is burned up, he will suffer loss; but he himself will be saved; yet so as through fire.").
32. The 3^rd and the 4^th views are both legitimate.
33. View three is clearly seen in 1Jn.4,5.
34. View four is in view in 1Jn.2:13,14 where the object is overcoming Satan as a result of spiritual growth.
35. View three relates to positional sanctification while view four relates to experiential sanctification.
36. The question is, "Which view applies to Rev.2:7?"
37. This is determined by answering the question: "Who has access to the fruit of the tree of life?"
38. Do all believers or only some?
39. It this Ph3 blessing associated with Ph1 sanctification or is it a part of our SG3 blessings (or both)?
40. The fruit of the original tree of life in the Garden of Eden was not off limits to the man and the woman.
41. Only the fruit of the tree of the knowledge of good and evil was off limits to them.
42. All other trees were provided for their visual and culinary enjoyment (cf. Gen.2:16,17; cp. v.9).
43. Man’s original sin was to eat of the tree of the knowledge of good and evil thus failing this volitional test (Gen.3:1ff.).
44. Adam (and Eve) was created without a sin nature but with free will.
45. Adam and Eve were created physically and mentally mature but there were spiritual babies requiring doctrine to attain to maturity.
46. This challenge was before them under conditions of perfect environment.
47. God Himself provided them with face-to-face teaching every evening (Gen.3:8).
48. In the planning verse of Gen.1:26, God’s purpose was to "make man in Our image, according to Our likeness…"
49. The verb of planning is ashah.
50. In the execution verse of Gen.1:26, God created the man and the woman in His own image.
51. The verb here is bara meaning to create something out of nothing.
52. Since man’s body is not created in the image of God, since God does not possess a body, this must related to the soul, or the ‘real you.’
53. It was the soul with its immortality, volition, etc. that was made in the image of the trinity.
54. The execution verse says nothing about God’s "likeness" (demuth).
55. It is the proposal of this study that the "image" aspect (Heb. tselem) is to be distinguished from the "likeness" aspect (demuth), and further, that the demuth aspect is related specifically to the maturity adjustment.
56. Remember, Adam and Eve were not required to make the salvation or rebound adjustments in the Garden as they were sinless.
57. Spiritually, they were babies.
58. Even Jesus was required to make the maturity adjustment, not possessing a sin nature and not being born spiritually dead He did not have to make the salvation or rebound adjustments.
59. The demuth aspect came through intake and application of BD.
60. In fact, all men are created in God’s image (Jam.3:9; 1Cor.11:7), and it is God’s will that all men attain to the image of Christ (i.e., maturity adjustment; cf. 1Tim.2:5).
61. After the Fall Adam and Eve were expelled from the Garden and an angelic sentry was placed at the entrance to the Garden to prevent mortal and sinful man from gaining access to the Tree of Life (Gen.3:22-24).
62. Outside the Garden things changed radically, but one thing remained the same─ the priority of making the maturity adjustment.
63. To get there man had to make two more adjustments: the salvation adjustment (cf. Gen.3:15 cp. 3:21) and rebound adjustments.
64. There are two more references to "likeness" in Genesis (5:1, 3).
65. Gen.5:1 is a title (superscript) to the book of roster antediluvian super grace heroes from Adam to Noah.
66. Each one of these men made the maturity adjustment at his own pace.
67. Adam’s maturity adjustment is mentioned in 5:1 and 5:3.
68. In the Garden he was created in the image of God and 130 years afterward he sired Seth (2^nd patriarch).
69. Seth became like his father in both "image" and likeness" (Gen.5:3).
70. He was in the image of his father at birth and was in the likeness of his father Adam when he reached his 105^th birthday (Gen.5:6), and so for all the men to follow (nine total).
71. By the way, the one is created (image) and the other (demuth) is manufactured (out of BD).
72. That is, these are the respective verbs for the execution phase (bara and ashah in Genesis), while ashah is for the planning phase (Gen.1:26).
73. It is presumed that had the man and the woman not sinned and had gone on to maturity that they would have celebrated that fact by eating of the tree that they showed no interest in during their brief stint in the Garden.
74. Eating of that tree would have resulted in immortality, hence the prohibition to its access (Gen.3:24).
75. Had it not been for that tree, the Garden of Eden would not have been off limits to posterity.
76. In the book of Proverbs "the tree of life" terminology is associated with the hearing and doing of BD (Prov.3:18; 11:30; 13:12; 15:4).
77. When Paradise is regained in the eternal city of Rev.22, there will be a tree of life bearing twelve kinds of fruit perpetually (Rev.22:2,14,19).
78. Actually there will be many trees running down the two banks of the river (of life) that flows from the eternal city.
79. The tree will be of benefit to those who are guests to the eternal city.
80. Apparently there will be some restrictions associated with access to these trees (22:19).
81. The Ephesian saints are promised access to the tree of life because of their overcomer status
82. Eating of the tree will not be to attain to immortality as those who live in the city already possess eternal life based on their faith in Christ in time.
83. Note that we will "eat" food in Phase 3.
84. This will be the most delightful fruit you could ever imagine.
85. It will be especially blessed to those who like Adam made the maturity adjustment (Col.1:15; cp. 3:10; 2Cor.3:18; 1Cor.15:49; Rom.8:29).

Letter to Smyrna (vv. 8-11)

VERSE 8 "And to the angel [messenger] of the church in Smyrna write (Kai. tw/| avgge,lw| th/j evn Smu,rnh| evkklhsi,aj gra,yon\ [conj and + art.w/noun dat.m.s. angelos messenger + art.w/noun gen.f.s. ekklesia + prep en + noun loc. Smyrna + aor.act.imper.2s. grapho write]: The first and the last, who was dead, and has come to life, says this [Ta,de le,gei o` prw/toj kai. o` e;scatoj( o]j evge,neto nekro.j kai. e;zhsen\ [demon.pro.acc.nt.p. this one here; "this" better "these things" + pres.act.ind.3s. lego say + art.w/adj.nom.m.s. protos first + conj and + art.w/adj.nom.m.s. eschatos last + rel.pro.nom.m.s. hos who + aor.dep.ind.3s. ginomai become; "was" + adj.nom.m.s. nekros dead + conj and + aor.act.ind.3s. zao to live; "has come to life" or "and lives"]):

ANALYSIS: VERSE 8

1. Again, the letter is addressed to the pastor-teacher of the local church at Smyrna.
2. Smyrna (modern Izmir, Turkey) lay almost directly north of Ephesus, a distance of about forty miles.
3. The city was exceptionally beautiful and large (c. 200,000 pop.) and ranked with Ephesus and Pergamum as "First of Asia."
4. Known as the birthplace of Homer, it was also an important seaport that commanded the mouth of the Hermus River valley.
5. Smyrna was a wealthy city where learning, especially in the sciences and medicine, flourished.
6. An old city that was mythically founded by an Amazon who gave her name to it.
7. Smyrna repeatedly sided with Rome in different periods of her history, and thus earned privileges as a free city and assize (self-governed) town under Caesar Tiberius and successive emperors.
8. Among the beautiful paved streets traversing it from east to west was the "Golden Street," with the temples to Cybele and Zeus at either end and along were temple to Apollo, Aschlepius, and Aphrodite.
9. Smyrna was also a center of emperor worship, having won the privilege from the Roman Senate in AD 23 (over eleven other cities) of building the first temple in honor of Tiberius.
10. Under Domitian (AD 81-96) emperor worship became compulsory for every Roman citizen on threat of death.
11. Once a year a citizen had to burn incense on the altar of the godhead of Caesar, after which he was issued a certificate.
12. Barclay (Seven Churches, p. 29) quotes a request for such a certificate, and the certificate itself.
13. "To those who have been appointed to preside over the sacrifices, from Inares Akeus, from the village of Theosenis, together with his children, Aias and Hera, who reside in the village of Theadelphia. We have always sacrificed to the gods, and now, in your presence, according to the regulations, we have sacrificed and offered libations, and tasted the sacred things, and we ask you to give us a certification that we have done so. May you fare well."
14. To which was appended: "We, the representatives of the Emperor, Serenos and Hermas, have seen you sacrificing."
15. Such an act was probably considered more as an expression of political loyalty than religious worship, and all a citizen had to do was burn a pinch of incense and say, "Caesar is Lord."
16. Yet most Christians refused to do this.
17. Perhaps nowhere was life for a Christian more perilous than in this city of zealous emperor worship.
18. About sixty years later (c. 156), Polycarp was burned alive at the age of eighty-six as the "twelfth martyr of Smyrna" (IDB, 4:393).
19. His words echo through the ages: "Eighty-six years have I served Christ, and he has never done me wrong. How then can I blaspheme my King who saved me?" (Eusebius Ecclesiastical History 4.15.25).
20. There was a modern-day parallel to the predicament to this when the Japanese invaded Korea in 1936-40 and ordered Christians to worship at Shinto shrines.
21. Many Christians refused and were imprisoned and tortured (Keun, Han Woo, History of Korea, ed. GK. Muntz tr. Lee Kyuen-Shik [Seoul: Eul-Woo, 1970] p. 496).
22. A large and hostile Jewish community at Smyrna was prominent in Polycarp’s death and no doubt troubled the church in John’s day.
23. Concerning the founding of the church we have no information.
24. The speaker identifies himself as "Him who is the first and the last, who died and came to life again" (see comments on 1:17-18).
25. The "first and the last" might remind these persecuted and ostracized Christians that they belong to the Lord of eternity and creation and history.
26. He is in control regardless of the manifestations of evil that are in the world.
27. Adjusted believers were occupied with Him who was both first in everything and who would have the final word in everything.
28. He who is "the First and the Last" is also the one "who died (lit. "became a corpse") and "came to life again."
29. To a congregation where imprisonment and death loomed, the prisoner (Christ) who died and came back to life again can offer the same to those who are His as well as the "crown of life" to those who do not deny Him.

Commendation (v.9)

VERSE 9 'I know your tribulation and your poverty (but you are rich) (Oi=da, sou th.n qli/yin kai. th.n ptwcei,an( avlla. plou,sioj ei=( [perf.act.ind.1s. oida know + pro.gen.2s. su "your" + art.w/noun acc.f.s. thlipsis tribulation, pressure, distress + conj and + art.w/noun acc.f.s. ptocheia poverty (extreme); strictly the life of a beggar + conj alla but + adj.nom.m.s. plousios rich, wealthy + pres.act.ind.2.s. eimi "are"], and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan [kai. th.n blasfhmi,an evk tw/n lego,ntwn VIoudai,ouj ei=nai e`autou,j( kai. ouvk eivsi.n avlla. sunagwgh. tou/ Satana/Å [conj and + noun acc.f.s. blasphemia abusive speech; slander + prep ek + art.w/pres.act.part.gen.m.p. lego say + adj.acc.m.pl. Ioudaios Jews + pres.act.infin. eimi "are" + pro.acc.m.3p. heautou "they" + conj and + neg ouk + pres.act.ind.3p. eimi "are not" + conj alla but + noun nom.f.s. sunagoge synagogue; assembly for worship + art.w/noun gen.m.s. Satana lit. Adversary, Satan]).

ANALYSIS: VERSE 9

1. The speaker’s knowledge is threefold: (1) He knows their "tribulation" (2) their "poverty," and (3) the "slander" (translated "blasphemy) directed against them.
2. The first item "tribulation" refers to their corporate pressure in a very hostile environment.
3. A major aspect of suffering that positive volition encounter is because of our stand for the truth of BD (cf. Matt. 13:21: "yet he has no firm root in himself, by is only temporary, and when affliction or persecution arises because of the word, immediately he is offended/stumbles."; cp. 24:9).
4. The sufferings directly related to adherence to the truth are to be faced with peace, courage, and +H (Jn.16:33: "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation, but be of good cheer, I have overcome the world."; cp. 1Thess. 3:3).
5. Paul was sure to warn all new converts of the eventuality of "tribulations" associated with being an adjusted believer (Acts 14:22: "strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of heaven.").
6. Tribulations/afflictions produce endurance/perseverance (Rom.5:3).
7. The command associated with tribulation is to endure (Rom. 12:12).
8. God has promised to provide us with comfort/encouragement according to the intensity of our sufferings (1Cor. 1:4).
9. Remember God is in control, even if we despair (1Cor. 1:8).
10. All of it is rewardable: (2 Cor.4:17: "For momentary, light affliction is producing for us an eternal weight of glory far beyond comparison.").
11. Those who afflict us will be repayed in kind (2Thess. 1:6).
12. When persecution comes our way we are in good company (Heb. 10:33).
13. The impoverishment (item #2) of the believers in the church is clearly material, because of the words which quickly follow: "but you are rich."
14. They were rich in faith (cp. Jam. 2:5), which means they possessed true wealth in the form of resident BD, and they were applying what they had learned under great pressure producing SG3.
15. Persecution for the faith produces eternal reward (Matt. 5:12: "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.").
16. Why were the members of this church so poor in such a prosperous city?
17. No doubt they were blacklisted, and economic sanctions were imposed against them by the local business community.
18. The third item is the "blasphemy" or "slander" directed against them by "those who say they are Jews and are not, but are a synagogue of Satan."
19. The standard explanation of the statement, "who say they are Jews and are not," is that it reflects the biblical distinction between those who are merely racial Jews, but not regenerate Jews; and hence, not Abraham’s genuine descendants as per Rom.9:6: "…For they are not all Israel who are descended from Israel;" (cp. Rom.9:8: "That is, it is not the children of the flesh (i.e. racial only) who are the children of God, but the children the promise are regarded as descendants."; cf. Gal. 3:16).
20. Also, the slander or blasphemy is usually taken as verbal attacks against the Christian in the city.
21. As in accusing them of disloyalty to the ruling authorities by refusing to participate in the Caesar worship.
22. Along with this came a bevy of false charges, including atheism for denying the validity of the gods; the promotion of cannibalism in connection with the Lord’s Table.
23. But is it not possible that the blasphemy specified here is indeed blasphemy against God on the part of these Jewish impostures?
24. In other words, by identifying God with their beliefs and practices, they were guilty of blasphemy.
25. Blasphemy is usually taken as ascribing something to God that He is not the sponsor of.
26. This would include any doctrine or practice that God is not the author of, which is ascribed to Him.
27. Taken in this fashion, the reference by Christ, has to do with the particular things espoused by this "synagogue of Satan."
28. It seems in this present context that the primary instigators of reprisal against dissent Christians came from the "synagogue of Satan," as Christ refers to it.
29. Now to the question as to whether the Jewish leaders in the community and in the local synagogue(s) were attacking Christians for their refusal to engage in idolatry, we must consider how they would want to be in a position of promoting the very thing that their faith forbade.
30. Jews and Christians were monotheists and both would not support the practice of idolatry.
31. If the Jewish establishment in Smyrna were going to attack Christians before the Roman pagan authority, it would seem, they could not successfully criticize them for something they opposed.
32. Clearly, they could slander them for any number of things, but not their refusal to participate in idolatry.
33. The natural reading of the text suggests that these people were not Jews in any sense of the word.
34. Rather could they have been Gentiles masquerading as the elect of God?
35. Also, they are organized into some kind of a society that had considerable influence over local politics.
36. The organization in question was devoted to Satan.
37. It would not appear that this would be an apt designation for the typical Jewish synagogue within the Diaspora.
38. Another significant clue as to the identity of this group is found in the letter to the church at Philadelphia.
39. In 3:9 where the selfsame expression is used in connection with this society.
40. There we have "I will cause those of the synagogue of Satan, who say they are Jews, but lie− I will make them come and bow down at your feet, and make them know that I have loved you."
41. This order continues to exist into the 6^th era of the church, if we accept the teaching that the seven churches represents seven eras of the CA.
42. That this order worships Satan, would point to an occult order, operating clandestinely alongside the mainline religions of any particular era.
43. The Jewish claim is based on the occult teaching that they are the elect of God, the chosen ones to lead humanity into the light.
44. In ancient times the Greek Eleusinan mystery cult promised greater degrees of illumination.
45. Like its modern counterparts the initiate took an oath of secrecy which bound them to loyalty to the cult and its members above all else.
46. These individuals were often to be found in high places within the government.
47. These mystery religions practiced a system of secret signs, handshakes, pseudonyms, etc., concealing their true purposes behind an allegorical and ritualistic cloak.
48. The modern form is what is called Freemasonry, and like its ancient counterpart controlled the trade guilds.
49. In the writings of the Mason, Mackey ("Manual of the Lodge"), he traces Masonic doctrine back to "the ancient rites and mysteries practiced in the very bosom of pagan darkness…" (Albert G. Mackey, "Manual of the Lodge," Macoy and Sicles, 1802, p. 96).
50. According to Mackey in Encyclopedia of Freemasonry the Eleusinian mysteries exerted a powerful influence on the secret societies of the Middle Ages such as the Rosicrucian and Knights Templar Order.
51. These orders were responsible for English Freemasonry (1717) and French Freemasonry (1725).
52. In Mackey’s encyclopedia we find this statement, "Each lodge is and must be a symbol of the Jewish Temple, each master in the chair representing the Jewish king, and every freemason is a personification of the Jewish workman."
53. Masonic lodges are laid out after the pattern of Solomon’s temple, and Gentiles dressed like Jewish priests bow down before a replica of the Ark of the Covenant.
54. The following quotes are from men who attained the highest levels within the "synagogue of Satan."
55. "Every Masonic lodge is as temple of religion; and its teachings are instructions of religion" (Albert Pike, 33^rd degree).
56. "The Blue Degrees are but the court of portico of the Temple. Part of the symbols are displayed there to the initiate, but he is intentionally mislead by false interpretations. It is not intended that he shall understand them; but it is intended that he shall imagine that he understands them…their true intention is reserved for the Adept, the Princes of Masonry" (Albert Pike, "Morals and Dogma").
57. From the first degree and upward each Mason is urged to "seek the light!". The average Mason spends his entire career "moving to the light." Concerning this light, Pike gives the answer: "Lucifer, the Light-bearer! Strange and mysterious name to give the Spirit of Darkness! Lucifer the Son of the Morning! Is it he who bears the light, and with its splendors intolerable blinds feeble sensual, or selfish souls? Doubt it not!"
58. "Freemasonry is a fraternity within a fraternity…an outer organization concealing an inner Brotherhood of the elect…it is necessary to establish the existence of two separate and yet interdependent orders, the one visible the other invisible. The visible society is a splendid camaraderie of ‘free and accepted’ men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns. The invisible society is a secret and most mysterious arcannum arcandrum [defined as ‘a secret, a mystery] ~Manly P. Hall 33^rd, "Lectures of Ancient," p. 433.
59. "When a Mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. The seething energies of Lucifer are in his hands and before he may step upward, he must prove his ability to properly apply energy." ("The Lost Key of Freemasonry" Manly P. Hall, p. 48).
60. "Masonry makes no profession of Christianity…but looks forward to the time when the labor of our ancient brethren shall be symbolized by the erection of a spiritual temple…in which there shall be but one altar and one worship; on common altar of Masonry on which the Veda, Shatra, Sade, Zeda-Avesta, Koran and the Holy Bible shall at who’s shrine the Hindu, the Persian, the Assyrian, the Chaldean, the Egyptian, the Chinese, the Mohammedan, the Jew and the Christian may kneel." ("The Kentucky Monitor" Fellowcraft Degree, p. 95).
61. "…the literal meaning (of the Bible) is for the vulgar only" (Albert Pike "Digest of Morals and Dogma," p. 95).
62. "The true name of Satan, the Kabalists say, is that of Yahweh reversed; for Satan is not a black god..for the initiates this is not a Person, but a force, created for good, but which may serve for evil. It is the instrument of liberty and free will." (Pike "Morals and Dogma," Master Mason/3^rd Degree p. 102).
63. "All truly dogmatic religions have issued from the Kabala and return to it; everything scientific and grand in the religious dreams of the Illuminati, Jacob Boeheme, Swedenborg, Saint Martin, and others is borrowed from the Kabala; all Masonic associations owe to it their secrets and their symbols." (Pike "Morals and Dogma," 28the Degree p. 741).
64. "Though Masonry is identical with the ancient Mysteries, it is so only in this qualified sense: that it presents but an imperfect image of their brilliancy, the ruins of their grandeur…" (Pike "Morals and Dogma" Fellowcraft Degree p. 22).
65. These quotes indicate that ancient and modern mystery religions owe much to Jewish mysticism.
66. In the ancient Eleusinian Mysteries the Gentile participant was given the title "Jew."
67. In "Societies and Their Infiltration into the Seven Churches of Revelation" by John Daniel, he makes the observation that the Masonic cult is worldwide and has been instrumental in the persecution of Christians through the centuries.
68. The communist revolution in Russia was responsible for the slaughter of millions of Christians.
69. Masonic symbols have been witnessed on the corpse of some of these victims.
70. British Intelligence attributes the revolution in Angola, Africa in the 70’s as Masonic revolution which murdered many Christians.
71. The murder of thirteen white missionaries at the Elam Mission Station revealed mutilated bodies with Kabalistic symbols carved on them.
72. The Chinese Revolution was headed by Grand Orient Freemason Mao Tse Tung.
73. In "New World Order: The Ancient Plan of Secret Societies" by William T. Still, he argues that Masonry is behind America’s involvement in the United Nations.
74. In the Tribulation the Antichrist will openly worship the god of Masonry (cp. Dan.11:38, 39) while suppressing all other faiths.
75. Satan is the master angel of light and because of this he is able to fool believers (2Cor. 11;4).
76. The Word of God makes it clear that there are unscrupulous types that will use the name of Christ and the ruse of Christianity to advance their own evil agendas, when in fact these individuals are unbelievers (Matt. 7:21-23).
77. The obvious application to all positive believers is to lock into God’s vehicle for the dissemination of the truth, which is the adjusted local church, and avoid those who make a profession of faith, but will not conform themselves to true godliness, but only adhere to a form of godliness, denying the dynamic behind godliness, which is, sound doctrine.

Encouragement (v.10)

VERSE 10 'Do not fear what you are about to suffer (mhde.n fobou/ a] me,lleij pa,sceinÅ [neg. of numeral one; nothing; as in "fear nothing" + pres.pass.imper.2s. phobeomai fear, be afraid + rel.pro.acc.nt.p. ho what + pres.act.ind.2s. mello be about to + pres.act.infin. pascho suffer].

Behold, the devil is about to cast some of you into prison (interj. idou behold + pres.act.ind.3s. mello be about + pres.act.infin. ballo throw + art.w/nom.m.s. diabolos slanderer; devil + prep ek + pro.gen.2p. su "some of you" + prep eis into + noun acc.f.s phulake prison], so that you will be tested, and you will have tribulation for ten days [i[na peirasqh/te kai. e[xete qli/yin h`merw/n de,kaÅ [conj hina so that + aor.pass.subj.2p. peirazo test + conj and + fut.act.ind.2p. echo have + noun acc.f.s. thlipsis tribulation + noun gen.f.p. hemera day + adj.gen.f.p. deka ten]).

Be faithful until death, and I will give you the crown of life (gi,nou pisto.j a;cri qana,tou( kai. dw,sw soi to.n ste,fanon th/j zwh/jÅ [pres.dep.imper.2s. ginomai become + adj.nom.m.s. pistos faithful + prep as far as, until + noun gen.m.s. thanatos death + conj and + fut.act.ind.1s. didomi give + pro.dat.2s. su + art.w/noun acc.m.s. stephanos wreath; "crown" + art.w/noun gen.m.s. zoe life]).

ANALYSIS: VERSE 10

1. Since no fault worth mentioning attaches itself to the church at Smyrna, so the speaker immediately proceeds to issue directives and encouragement to the membership.
2. Having made them aware that He is totally cognizant with respect to the source of the persecution against them (v. 9), he proceeds to encourage them as they move into the most intense phase of their corporate testing.
3. While Satan’s emissaries employ covert tactics to make positive believers look bad in the eyes of the cosmos, these things do not go unnoticed by the Lord.
4. The command "do not fear what you are about to suffer" is literally "don not fear one thing you are about to suffer."
5. The singular is immediately followed by the plural of "the things."
6. For Smyrna things were about to take a decided turn for the worse.
7. What started as a typical verbal attack upon this assembly of believers was about to turn very ugly.
8. They had already suffered much as a result of the economic distress put upon them for refusing to knuckle under to the demands of the cult of the Emperor.
9. The enemy that they had to conquer was STA sponsored fear.
10. And Christ tells them to isolate this sin.
11. They are commanded to walk into this phase of their testing with no fear whatsoever.
12. They are told that there is not one thing among all the things they will face that is worthy of the mental attitude sin of fear.
13. Christ proceeds to inform them that "some" in the church will be "cast into prison," and that this phase will last "for ten days."
14. The arch enemy is here designated "the devil" which means "the slanderer."
15. His other biblical title is "Satan," which means "the adversary" (v.9).
16. Satan is always behind the scenes seeking to stir up aggression against God’s interests (1Pet. 5:8; Eph.6:12).
17. It is obvious from the example of Job that Satan is limited in his ability to do everything he might were it not for God’s superior power.
18. Nothing happens to us unless God allows it; and if he allows it, it is for our good (cf. Lk. 21:12-20).
19. This police action against select individuals within the assembly was designed to frighten the rest into submission to tyranny of the local government.
20. No doubt, the city officials wanted to report to Rome total compliance with the mandate of universal Emperor worship.
21. Economic persecution hadn’t accomplished this within the Christian community.
22. So the decision was made to ratchet up the cost for non compliance.
23. Human life would hang in the balance.
24. The enemy never takes into consideration the resolve and commitment of those who would rather die than deny the Lord and lose their Ph 3 glory.
25. God’s purpose in permitting this to happen is so that the corporate body "may be tested."
26. As with personal testing, it is designed to accomplish endurance so as to finish the race (Jam.1:3,4).
27. The ten days of persecution, characterized by imprisonment and execution, began sometime shortly after they received this letter.
28. Something happened to dramatically end this test for the local church.
29. Whatever transpired to bring relief to these believers was no doubt a great source of encouragement.
30. Especially when they witnessed the Lord’s words being literally fulfilled.
31. Christ’s second command is that those who were to come under the death test were to "be faithful until death."
32. This would require a conscious decision on the part of each individual within that assembly to not agree to any terms of release and to die in fellowship.
33. For those who were destined to seal their phase 2 witness with their blood, there is the promise that they will receive "the crown (lit., "wreath) of life."
34. The stephanos represents the epitome of eternal reward.
35. It is only for those who run the race according to the rules crossing the finish line (physical death or the Rapture) in good order.
36. This highest of all rewards is only for those who avoid exiting Ph 2 in reversionism.
37. The NT background for the wreath is the Olympic (and Isus) games (cf. 1Cor.9:25).
38. It is referred to as "the crown of life" (Jam.1:12; Rev.2:10), "the crown of glory" (1Pet.5:4), "the crown of exultation" (1Thess. 2:19), "the crown of righteousness" (2Tim.4:8), or simply "the crown" (Phil. 4:1; Rev.3:11).
39. There is nothing within the immediate grammatical contexts where this Ph 3 reward is found that indicates that there is more than one wreath in view.
40. It is also referred to as "the prize" (cf. Phil.3:14, Col.2:18; 2Tim.2:5; 1Cor.9:24).
41. Paul equates "the prize" with "the wreath" in 1Cor. 9:24-25.
42. Again, the crown/wreath is attained by simply being under the directive will of God at the point of exit from this life.
43. Reversionism culminating in the sin unto death forfeits the crown (cp. Rev. 3:11 "let no one take your crown").
44. The crown will be given at the Judgment Seat of Christ when all SG3 is distributed.
45. The ten days as applied to the Smyrnan era has been taken as either ten waves of persecution beginning with Nero, or the final ten years under Emperor Dioclesian (c. 303).
46. He instigated a very aggressive attack against Christianity that last for 10 years; after that the empire adopted a much more tolerant approach to the Church.
47. The Smyrnan era lasted some three centuries.

Exhortation and Promise (v.11)

VERSE 11 'He who has an ear, let him hear what the Spirit says to the churches (o` e;cwn ou=j avkousa,tw ti, to. pneu/ma le,gei tai/j evkklhsi,aijÅ [art.w/pres.act.part.nom.m.s. echo have + noun acc.nt.s. ous ear + aor.act.imper.3s. akouo hear + indef.pro.acc.nt.s. tis what + art.w/nom.nt.s. pneuma spirit + pres.act.ind.3s. lego say + art.w/noun dat.f.p. ekklesia]).

He who overcomes will not be hurt by the second death (o` nikw/n ouv mh. avdikhqh/| evk tou/ qana,tou tou/ deute,rouÅ [art.w/pres.act.part.nom.m.s. nikao be victorious; "overcomes" + double neg ou me + aor.pass.subj.3s. adikeo be harmed by + prep ek + art.w/noun gen.m.s. thanatos death + art.w/adj.gen.m.s. deuteros second]).'

ANALYSIS: VERSE 11

1. The general exhortation to all the churches is identical.
2. All the churches are to pay close attention to "what the Spirit says to the churches."
3. God the Holy Spirit is designated "the Spirit of truth," and resides in all believers, having been sent to lead positive volition into the realm of revealed truth (Jn.14:17; 15:26; 16:13; 1Jn.4:6).
4. A significant part of what the Spirit "says" is the Revelation.
5. The local church is the prescribed environment for the dissemination of the realm of BD.
6. While truth is disseminated by individuals and organizations outside the local assembly, the desired effect, which is bringing believers to maturity, is not achieved, because, for one reason, the whole realm is not found in these places.
7. The only chance that this can happen is within the local church.
8. So what is good and necessary for one local assembly is so for any other.
9. The promise to Smyrna is salvational.
10. In other words, the achievement of the blessing specified is contingent upon having accomplished just one thing, namely, the salvation adjustment.
11. Unlike the crown of life, this hurdle only requires the overcoming specified in 1Jn. 5:4: "For whatever is born of God overcomes the world; and this is the victory that has overcome the world− our faith," wrote the apostle John.
12. "The second death" is a synonym for eternal condemnation view from the vantage point of spiritual death.
13. The imputation of Adam’s original sin is a judgment that passes upon all his natural descendants based on the fact all men are carriers of the ISTA.
14. Since God must judge all sin and sinful conditions, He judges the newborn with spiritual death based on possession of the ISTA.
15. The ISTA is the genetically engineered old sin nature.
16. It is made up of biochemical material, and is sometimes designated "flesh" (Gal. 5:16-21).
17. So Adam’s original sin is imputed to all his descendants based on the fact all his descendants possess at birth the ISTA/OSN (Rom. 5:12-21).
18. The death that precedes the second death is the death Adam died when he partook of the forbidden fruit.
19. We call this spiritual death, which is separation from God in time.
20. Those who die physically and are still under the curse of spiritual death come immediately under the second death, which is eternal separation from God in hell/LOF.
21. Physical death, which is the exit of the soul from the body, is the transition between the 1^st and 2^nd deaths.
22. Whatever ravages the physical body might experience, believers are reassured that they can "not be hurt" by it.
23. Again, this contingency has absolutely nothing to do with experiential faithfulness, but everything to do with believing in Christ for eternal life.
24. At the point of saving faith the condemnation associated with spiritual death is forever lifted (Jn. 3:18; cp. 1Jn.3:14).
25. So ends the shortest letter of the seven.

Letter to Pergamum (vv. 12-17)

The Address (v.12)

VERSE 12 "And to the messenger of the church in Pergamum write (Kai. tw/| avgge,lw| th/j evn Perga,mw| evkklhsi,aj gra,yon\ [conj and + art.w/noun dat.m.s. angelos messenger + art.w/noun gen.f.s. ekklesia church + prep en + noun dat.f.s. Pergamos]: The One who has the sharp two-edged sword says this [Ta,de le,gei o` e;cwn th.n r`omfai,an th.n di,stomon th.n ovxei/an\ [demonstr.pro.acc.nt.p. hede this; literally "these things"; pronoun is the direct object of the verb lego + pres.act.ind.3s. lego say; "says this" should be, "says these things" + art.w/pres.act.part.nom.m.s. echo has (subject of the verb lego) + art.w/noun acc.f.s. hromphaia large broad sword + art.w/adj.acc.f.s. distomos lit., having two mouths, of a sword: double-edged + art.w/adj.acc.f.s. oxus sharp (of things); swift (of time)]):

ANALYSIS: VERSE 12

1. The standard address this time uses the name Pergamo.
2. The road north from Smyrna follows the coastline some forty miles and then turns inland in a northeasterly direction up the valley of the Caicus River.
3. About ten miles inland from the Aegean Sea stood the impressive capital city of Pergamum.
4. Pliny called Pergamum "by far the most distinguished city in Asia."
5. Built on a cone-shaped hill a thousand feet in height, it dominated the surrounding valley of the Caius.
6. The name is related to the Greek purgoj, which means "citadel," (e.g., "acropolis") signifying that which is lofty and impregnable.
7. The city rose to prominence in the third century BC, when it became capital of the Attalid rulers.
8. Under Eumenes II (197-159 BC) Pergamum became "the finest flower of civilization."
9. It boasted a library of more than 200,000 volumes.
10. Legend has it that parchment was invented there when the supply of papyrus from Egypt was cut off in reprisal for Eumenes’s attempt to lure a famous librarian by the name of Aristophanes away from Alexandria.
11. Until Attalus II bequeathed his kingdom to Rome in 133 BC, the Pergamum kings continued as enthusiastic patrons of Hellenistic culture.
12. The most spectacular aspect of the city was the upper terrace of the citadel with its sacred and royal buildings.
13. Of these, the most remarkable was the great altar of Zeus that jutted out near the top of the mountain.
14. A famous frieze around the base of the altar depicts the gods of Greece in victorious combat against the giants of the earth (symbolizing the triumph of civilization over barbarism).
15. It commemorates the victory of Attalus I (the first ruler in Asia refuse tribute to the plundering Gauls) over the Galatians.
16. Religion flourished in Pergamum.
17. It was the center of worship for four of the most important pagan cults of the day ─ Zeus (Soter), Athena (the patron goddess), Dionysos (god of the royal family, and had the mystical name "Bull"), and Asklepios (god of healing).
18. Zeus and Athena were testimonials to the Greek spirit and influence; while the other two were gods reflecting an Anatolian spirit.
19. The shrine of Asklepios, the god of healing (also known as "the Pergamene god"), attracted people from all over the ancient world.
20. Asklepios, like Dionysus more of an animal-god, was associated with serpents.
21. Feeding a living serpent in the temple was the manner of practicing this worship.
22. The sick would spend the night in the darkness of the temple where nonpoisonous snakes were allowed to roam.
23. If a person was touched by one of these snakes (i.e., by the god himself), he was cured of his illness.
24. Galen, one of the most famous physicians of the ancient world, was a native of Pergamum and studied there.
25. The city was full of altars, temples and sacred groves.
26. Pergamum was the first in Asia to have a temple dedicated to the worship of a living ruler.
27. In 29 BC Augustus granted permission for a temple to be erected in Pergamum to "the divine Augustus and goddess Roma."
28. Of all the seven cities, Pergamum was the one in which the church was most liable to clash with the imperial cult.
29. Pergamum was the official capital of Roman Asia for two and a half centuries.
30. At the time of writing (95 AD) the city’s authority extended over a wide territory.
31. Its modern counterpart Bergama is but a shadow of the city’s ancient glory (has fifteen Turkish mosques).
32. In confronting the Pergamum congregation, divided by false teachings and practices, the risen Lord presents Himself as one who is ready to fight against those who hold to the ways of the Balaamites and the Nioclaitans (v. 16).
33. It is of interest that Pergamum was a city to which Rome had given the rare power of capital punishment (ius gadii), which was symbolized by a sword.
34. The believers in Pergamum were reminded that though they lived under the rule of almost unlimited imperium, they were citizens of another kingdom−that of Him who needs no other sword than that of His spoken word.
35. "The One having (e.g., wielding) the sharp two-edged sword" is the subject of the verb "says."
36. And what He says, to the church at Pergamum (vv. 13-17), was to be taken with the utmost alarm.
37. The implication is this: Someone who wields this formidable weapon is to be feared, especially when He threatens to make a visit (v.16).
38. This is the implication of the introduction of the risen Lord to this church.
39. The sharp two-edged broadsword is as symbol of Christ’s omnipotence, and it has far reaching significance beyond the church in Pergamum.
40. This also suggests that the one who holds the ultimate power over life and death is God.
41. This reality alone should generate fear and repentance among the churches.

Knowledge About the People (v.13)

VERSE 13 'I know where you dwell, where Satan's throne is (Oi=da pou/ katoikei/j( o[pou o` qro,noj tou/ Satana/( [perf.act.ind.1s. oida know + adv pou where + pres.act.ind.2s. katoikeo dwell, settle down + adv pou where + art.w/noun nom.m.s. thronos throne + art.w/noun gen.m.s. Satanas Satan; lit., "the Adversary]; and you hold fast My name [kai. kratei/j to. o;noma, mou [conj kai and + pres.act.ind.2s. krateo hold fast + art.w/noun acc.nt.s. onoma name + pro.gen.1s. ego "My"], and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells [kai. ouvk hvrnh,sw th.n pi,stin mou kai. evn tai/j h`me,raij VAntipa/j o` ma,rtuj mou o` pisto,j mou( o]j avpekta,nqh parV u`mi/n( o[pou o` Satana/j katoikei/Å [conj kai and + neg ouk not + aor.dep.ind.2s. arneomai deny + art.w/noun acc.f.s pistis faith (content) + pro.gen.1s. ego "My" + conj kai ascensive- even + prep en + art.w/noun loc.f.p. hemera day + proper name Antipas + art.w/noun nom.m.s martus witness + pro.gen.1s. ego "My" + art.w/adj.nom.m.s. pistos faithful + pro.gen.1s. ego "My" + rel.pro. hos who + aor.pass.ind.3s. apokteinow kill + prep para + pro.dat.2p. su you + adv hopou where + art.w/noun nom.m.s. Satanas Satan + pres.act.ind.3s. katoikeo dwell]).

ANALYSIS: VERSE 13

1. The letter to Pergamum begins with an acknowledgment of the difficulty of living in an environment so distinctly pagan and a commendation for the church’s faithful witness in the face of severe opposition.
2. The Lord knows where they live (katoikeo suggests permanent residency); is "where Satan’s throne is."
3. A variety of suggestions have been put forward to explain the phrase, "where Satan’s throne is."
4. Frequent mention has been made of the impressive throne-like altar of Zeus that overlooked the city.
5. Others apply the phrase to the cult of Asklepios, who was designated Savior and whose symbol was the serpent (this would obviously remind Christians of Satan; cf. 12:9; 20:2).
6. Since other cities possessed these same cults and features it seems best to look in another direction.
7. The expression is best understood, however, in connection with the prominence of Pergamum as the official cult center of emperor worship in Asia.
8. In addition to the erection of the temple of Augustus in 29 BC, as second temple was built in the time of Trajan when the city acquired the title "twice neokoros (temple warden)".
9. It was here that Satan had established his official seat or chair.
10. As Rome had become the center of Satan’s activity in the West, so Pergamum had become his "throne" in the East.
11. A special priesthood was devoted to Caesar’s worship.
12. Throughout the Revelation the specter of ruler-adoration is in the background.
13. Failure to comply with this category of cult in the Tribulation will cost millions their lives.
14. This Caesar-worship was the greatest menace of the church in this city.
15. The third item detailing Christ’s knowledge of this people concerns their faithfulness.
16. Under adverse circumstances the members had not denied their faith by yielding to the pressure to burn incense to the emperor and declaring "Caesar is lord."
17. Not even in the days of Antipas, who was put to death in their city, did they sully their faith.
18. Christ commends the believers there for not denying the faith, during a particularly difficult time, when they were being pressured from the local authorities to worship Caesar.
19. They steadfastly refused to engage in emperor-worship.
20. The present indicative "you hold fast My name" refers to their current posture with respect to the cult of Caesar.
21. "My name" refers to who and what Jesus Christ is.
22. The church is commended for their stance with respect to who and what Jesus is.
23. They were duly recognized as those who continued to hold fast to their identity as Christians.
24. The 2^nd verb in the commendation− "you did not deny My faith"− is an aorist indicative, and refers to a time in their recent past, when one of their own was martyred.
25. In the days of this martyr the church stood firm, and steadfastly refused to deny their faith in Christ, even on the pain of death.
26. Faith is here used in the active sense of trust in the Lord.
27. It is a phase 2 perpetuation of what began at the point of saving faith.
28. To deny Christ in this case would be to publicly renounce Him.
29. Instead, they held fast to their faith (saving) in Him.
30. They proved themselves to be faithful to their original calling.
31. The killing of Antipas by the local authorities was designed to turn the church away from the faith.
32. Tradition says Antipas was roasted to death in a brazen bull during the reign of Domitian.
33. Antipas’ martyrdom earned him the title "My witness, My faithful one."
34. This august title he shared with Christ (Rev. 1:5).
35. Polycarp, a few years later, in this same city, refused to curse Christ, and was killed.
36. The term martyr is taken from the Greek martuj.
37. By the 3^rd century AD, martus had developed the meaning martyr because so many had sealed their testimony by giving up their lives rather than deny their faith.
38. Stephen is the first Christian martyr (Acts 22:20 ‘And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were killing him.’).
39. This technical usage of the noun did not come into vogue until later.
40. It is possible that John captures this sense here, though this sense was not in use elsewhere.
41. This verse concludes with a repeated emphasis on Pergamum as the place "where Satan dwells."
42. A contrast is intended with the opening clause "I know where you dwell."
43. The present active indicative of the verb katoikeo is used in both clauses.
44. The verb means to settle in as a permanent resident of a place.
45. Since both Satan and believers bore a special relationship to the place, there is little wonder that conflict and martyrdom would exist in Pergamum.

Condemnation (vv.14-15)

VERSE 14 'But I have a few things against you (avllV e;cw kata. sou/ ovli,ga [conj alla but + pres.act.ind.1s. echo have + prep kata against + pro.gen.2s. su + adj.acc.nt.p. oligos small, few; here of quantity; "few things"], because you have there some who hold the teaching of Balaam [o[ti e;ceij evkei/ kratou/ntaj th.n didach.n Balaa,m( [conj hoti because + pres.act.ind.2s. echo have + adv ekei there + pres.act.part.acc.m.p. krateo hold + art.w/noun acc.f.s. didache teaching, doctrine + noun gen.m.s. Balaam], who kept teaching Balak to put a stumbling block before the sons of Israel [o]j evdi,dasken tw/| Bala.k balei/n ska,ndalon evnw,pion tw/n ui`w/n VIsrah,l [rel.pro.nom.m.s hos who + impf.act.ind.3s. didasko teach + art.w/dat.m.s. Balak; this dative is probably a colloquialism with the verb didasko; this verb governs the dative twice in Plutarch; it is not unnatural to conceive of the teaching being to or for a person, necessitating a dative case of indirect object for the person + aor.act.infin. ballo throw; "to put" + noun acc.nt.s. skandalon stumbling block; here a syn for temptation + prep enopion before + art.w/noun gen.m.p. huios son + noun gen.m.s. Israel], to eat things sacrificed to idols and to commit acts of immorality [fagei/n eivdwlo,quta kai. porneu/saiÅ [aor.act.infin. esthio eat + adj.acc.nt.p. eidolothutos sacrificed to an idol + conj and + aor.act.infin. porneuo commit fornication]).

VERSE 15 So you also have some who in the same way hold the teaching of the Nicolaitans (ou[twj e;ceij kai. su. kratou/ntaj th.n didach.n Îtw/nÐ Nikolai?tw/n o`moi,wjÅ [adv houtos in this manner; "So" + pres.act.ind.2s. echo have + conj kai adjunctive + pro.nom.2s. su you + pres.act.part.acc.m.p. krateo hold + art.w/noun acc.f.s. didache teaching + art.w/noun gen.m.p. Nikolaitan + adv homoios in the same way]).

ANALYSIS: VERSES 14-15

1. As in the message to Ephesus (2:4) and Thyatira (2:20) the strong adversative alla ("But") introduces a strong criticism against this church.
2. The complaint stands in sharp contrast to the commendation of standing fast in the face of persecution.
3. Though few numerically, the matters were not trivial.
4. One view is that the plural of oligos ("a few things") refers generically to only one thing.
5. The plural is explained as a word of comparison with the far greater number of approved things that remained (Alford).
6. The singular oligon ("small"), it is said, would not have indicated objective fewness, but rather subjective unimportance of the grounds of complaint.
7. At times the plural has such a generic use as this.
8. The one ground of criticism against the church is its indifference to those who held the teaching of Balaam and that of the Nicolaitans, probably an indifference that arose from contempt of fear rather than ignorance (Mofatt).
9. Because the following context proceeds to reduce the "few things" t one by identifying those holding the teaching of Balaam with those embracing that of the Nicolaitans, the basis for the complaint is singular (Beasley-Murray).
10. Yet this is not the whole story.
11. It is true that the root problem may have been indifference, but the speaker does not cite the root problem.
12. He cites the presence of this group and then the presence of that group (Scott).
13. Two groups explain the plural.
14. If the teaching of the Nicolaitans were identical with that of the Balaamites, this could have been expressed more clearly.
15. Since the church tolerated two classes of heretics, the better course is to take the plural oligia in its normal plural sense as referring to more than one ground of complaint.
16. The adverb ekei ("there") designates the same place as par humin ("among you") and the two hopou ("where") clauses of verse 13.
17. Because Pergamum has just been note as the death-site of Antipas, special attention is drawn to the locality again.
18. "You have there" shows that the persons whose presence was being tolerated were not teaching from a distance as at Ephesus (2:2), but members of the local congregation of the city.
19. While the congregation as a whole was commended to "holding fast" to the name of Jesus (2:13), it is condemned for tolerating some of their number who were "holding fast" (2:14,15) to the teaching of Balaam and the Nicolaitans.
20. The fault of the church as a whole was not adherence to the teaching of Balaam, but rather indifference to those within who were in sympathy to it.
21. "Balaam" is derived from the two Hebrew words bala ("he swallows") and am ("people").
22. According to the derivative meanings of the names, the two groups troubling the church were "swallowers of the people" (i.e., the Balaamites) and "conquerors of the people" (i.e., the Nicolaitans).
23. In Numbers 24 Balaam persistently refused the request of Balak, king of Moab, to curse Israel.
24. In the account of Israel’s seduction to worship Baal in Num.25 no mention is made of Balaam’s agency in causing this defection.
25. Nevertheless, according to Num.31:16, he had apparently advised Balak that Israel would forfeit God’s protection if he could induce them to engage in idolatry, which he did.
26. Balaam bears more guilt that King Balak.
27. As a prophet of God, he betrayed his calling and is viewed as the real culprit in the incident that cost 24,000 Jews their lives.
28. The desire for monetary gain was the motive for Balaam to do Balak’s bidding.
29. Monetary gain at the expense of integrity in handling the truth is "the way of Balaam" (2Pet.2:15) or "the error of Balaam" (Jude 11).
30. Here we have "the teaching of Balaam."
31. It is simply to teach believers that it is all right to participate in false religious practices in the name of freedom in Christ.
32. These "Balaamites" in Pergamum encouraged others to relax their principles.
33. The trap at Baal-Peor was the sudden appearance of Moabite women in the camp of Israel.
34. Balaam advised Balak that this would make Israel vulnerable to defeat by her enemies.
35. Balaam’s clever notion was to break down Israel’s power by an indirect attack on their morale.
36. Pagan food and pagan women were his powerful tools against the rigidity of the Mosaic Law.
37. The Moabite women brought their bodies and their gods over to the Jews, and the rest is history.
38. Temptation was dangled in the face of the Jewish male STA.
39. Actually, the word "stumbling block" here carries the metaphorical meaning of "temptation."
40. Or, the occasion of one’s sin.
41. The victims were "the sons of Israel," and the women of Moab were the bait (Num.25:1,2), and the plan worked.
42. The two infinitives "to eat" and "to commit fornication" are epexegetic in explanation of skandalon ("stumbling block").
43. The order of Num.25:1,2 is reversed.
44. There fornication preceded and led to idolatry, the same order as indicated in the related problem at Thyatira (cf. Rev.2:20).
45. In Pergamum, however, idolatrous practices seem to have come first.
46. The associated sins of participation in pagan feasts with their attendant sexual immorality were so characteristic of the culture of ancient Asia Minor.
47. Civic and religious life was intertwined.
48. The content of the doctrine or advocacy of certain individuals within the church was that it was okay to eat meat sacrificed to idols, which in turn led to believers participating in pagan festivals, which in turn led to immorality.
49. The Balaamites took things well beyond Paul’s teaching on eating meat sacrificed to idols (1Cor.8:1ff.).
50. Partying with the cosmos in the name of freedom in Christ is not what Paul had in mind.
51. Those in Pergamum under the Balaamite influence were in direct violation of the edict of the Jerusalem Council of Acts 15, which forbid idolatrous practices and fornication.
52. What this approach amounts to is catering to the STA and its lusts.
53. All in the name of freedom in Christ.
54. Taken to its logical conclusion, it turns the CWL on its head.
55. We are supposed to separate ourselves from the excesses and sensuality of the cosmos.
56. The things they do to are a part of "the unfruitful works of darkness" (Eph.5:11 "Do not participate in the unfruitful deeds of darkness, but instead even expose them ;").
57. The sect of the Nicolaitans were rebuffed at Ephesus (2:6), but were tolerated at Pergamum.
58. The Balaamite teaching was basically antinomian in spirit, while the Nicolaitan approach elevated legalism and sacerdotalism (religious belief emphasizing the powers of clergy/priests as essential mediators over the people/laity).
59. Others see the Nicolaitans as another version of the Balaamites (e.g., the liberal Gnostic approach relative to the spirit and the flesh).
60. In this case both groups advocate an accommodation with pagan culture.
61. The church at Pergamum represents church history from Constantine (c. 320 AD) to Gregory the Great (c. 590 AD; considered the 1^st Pope).
62. This era was one of compromise and affiliation with the State.
63. The church compromised and embraced forms of pagan idolatry and ritual.
64. This era followed a period in which the church universal was persecuted (Smyrna).

The Threat (v. 16)

VERSE 16 'Therefore repent; or else I am coming to you quickly (metano,hson ou=n\ eiv de. mh,( e;rcomai, soi tacu, [aor.act.imper.2s. metanoeo repent, change one’s men + inferen.conj. oun therefore + conj ei if + conj de and, but + neg me; these three particles = "or else" + pres.dep.ind.1s. erchomai come + pro.dat.2s. su + adv tachu quickly or without (unnecessary) delay], and I will make war against them with the sword of My mouth [kai. polemh,sw metV auvtw/n evn th/| r`omfai,a| tou/ sto,mato,j mouÅ [conj and + fut.act.ind.1s. polumeo make war + prep meta with, against + pro.gen.m.3p. autos "them" + prep en "with" + art.w/noun instr.f.s. hrompahia broad sword + art.w/noun gen.nt.s. stoma mouth + pro.gen.1s. ego "My"]).

ANALYSIS: VERSE 16

1. "Therefore repent" is directed to the entire church.
2. Three distinct groups of individuals are involved.
3. First, there were the false teachers of either the Balaamite or Nicolaitan persuasions.
4. This group corresponds to Balaam and Balak.
5. Second, there were those within the assemble who had participated in the things espoused by these sects.
6. They correspond to the male Israelites who engaged in immorality and idolatry with the Moabite women.
7. Third, there are those who merely tolerated the presence of evil among the membership.
8. All three groups were guilty of sin, and all three are called upon to "repent, or else."
9. The words "I am coming to you quickly (or "soon") should be understood as a coming "against" the congregation in judgment, as in 2:5, and not as a reference to the 2^nd Advent.
10. The change of pronouns from soi ("to you") to auton (against them") should not be taken as a threat leveled against only those who hold heretical teaching.
11. If only those who were actively involved in the practices of these sects were the subjects of the threat of the Lord’s wrath, then why would the others need to repent?
12. The whole church is guilty as per verse 16.
13. And the whole church needs to repent or else face Christ’s wrath.
14. The change from a singular to a plural pronoun and from a second to a third person is a Hebraism that is common to the LXX.
15. The two pronouns refer to the same group (i.e., the whole church).
16. Pergamum failed to do what Ephesus did, and that was to try and expel unsavory types from membership and assembly.
17. If the church does not heed the word of His mouth, that word will become a sword to fight against the corrupt.
18. This means that the sin unto death awaits those who do not repent and act accordingly.
19. Those who do not repent after hearing this letter were to be expelled by the majority.
20. The church was to cleanse itself from those it had tolerated.
21. It is unreasonable to suppose that all would take this threat to heart.
22. In Balaam’s case a literal sword took his life in battle (Num. 31:8).
23. God’s ability to unleash judgment upon an individual, a group of individuals, a nation, or even the entire world is unrestricted.
24. Judgment surely fell upon those who persisted in their evil, even in the face of a direct warning from Jesus Christ.

Promise to the Overcomer (v. 17)

VERSE 17 'He who has an ear, let him hear what the Spirit says to the churches (o` e;cwn ou=j avkousa,tw ti, to. pneu/ma le,gei tai/j evkklhsi,aijÅ [art.w/pres.act.part.nom.m.s. echo have + noun acc.nt.s. ous ear + aor.act.imper.3s. akouo hear + pro.indef.acc.nt.s. tis what + art.w/noun nom.nt.s. pneuma spirit + pres.act.ind.3s. lego say + art.w/noun dat.f.p. ekklesia church]).

To him who overcomes, to him I will give some of the hidden manna (tw/| nikw/nti dw,sw auvtw/| tou/ ma,nna tou/ kekrumme,nou [art.w/pres.act.part.dat.m.s. nikao + fut.act.ind.1s. didomi give + pro.dat.m.s. autos him + art.w/noun gen.nt.s. masnna food God gave to Israelites in the wilderness; symbolizes BD + art.w/perf.pass.part.gen.nt.s. krupto hide; "hidden"]), and I will give him a white stone [kai. dw,sw auvtw/| yh/fon leukh.n( [conj and + fut.act.ind.1s. didomi give + pro.dat.m.3s. autos him + noun acc.f.s. pshphon pebble; as a means of casting a ballot as in Acts 26:10; otherwise only here + adj.acc.f.s. leukos white], and a new name written on the stone which no one knows but he who receives it [kai. evpi. th.n yh/fon o;noma kaino.n gegramme,non o] ouvdei.j oi=den eiv mh. o` lamba,nwnÅ [conj kai + prep epi upon + art.w/noun acc.f.s. pshphos stone + noun acc.nt.s. onoma name + adj.acc.nt.s. kainos new (quality) + perf.pass.part.acc.nt. grapho write + rel.pro.acc.nt. ho which + pro.nom.m.s. oudeis no one + perf.act.ind.3s. oida know + part ei if + neg me; ei me = "except" + art.w/pres.act.part.nom.m.s. lambano receive]).'

ANALYSIS: VERSE 17

1. The command to heed the spiritual lessons associated with the church at Pergamum is applied to all local churches as with the first two letters (2:7, 11).
2. While Christ was the speaker, God the Holy Spirit is the One who revealed the information to John and to the believers in these seven churches and beyond.
3. The Spirit speaks not in audible words but through a supernatural process whereby the listener is able to understand what the duly authorized messenger is communicating.
4. The ear in this expression is more than just the physical attributes that make hearing possible.
5. There are many who have perfectly good ears but who cannot hear what the Spirit says (cf. Isa.43:8 "Bring out the people who are blind, even though they have eyes, and the deaf, even though they have ears.").
6. "He," then, "who has an ear" is someone who is equipped to handle divine viewpoint under face to face teaching.
7. The unbeliever cannot handle divine viewpoint (cf. 1Cor.2:10-16).
8. Only a believer can comprehend divine viewpoint.
9. In order for that to happen the individual believer must be in fellowship and intellectually honest.
10. The promise of this verse is "to him who overcomes."
11. See 1Jn.5:4,5: "For whatever is born of God overcomes (pres.act.ind. nikao) the world; and this is the victory (he nike) that has overcome the world - - our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God."
12. The verb form used in chapters two and three is a present active participle (two datives and five nominatives) of nikaw.
13. Saving faith brings Ph 1 victory.
14. The promise to the overcomer (believers at Pergamum and elsewhere) includes three difficult symbols: "hidden manna," "a white stone," and "a new name."
15. All of the promises to the overcomers are Ph3 realities (cf. 2:7, 11, 26; 3:5, 12, 21), and so is this one.
16. Here, and with the promise to Ephesus, eating something is involved (2:7).
17. Since GAP (which involves faith) is not an issue in Ph3, the eating here is literal as it is in connection with the fruit of the tree of life in 2:7.
18. Manna is the comical name that was given to the supernatural bread or food provided for the Jews during the forty years in the wilderness (Ps.78:24 "He rained down manna upon them to eat, and gave them food from heaven").
19. In the Hebrew the term means "What is it?"
20. The name comes from the Israelites dull-headed response to their first encounter with it (remember Moses briefed them regarding it on the eve of its appearance; Ex.16).
21. Manna was not only the perfect food, in that it had all the nutritional ingredients found in all food groups, and was convenient to prepare, it represents our spiritual food or Bible doctrine (cf. 1Cor.10:3 "and all ate the same spiritual food;").
22. The expression "hidden manna" is reminiscent of the manna hidden in the Ark of the Covenant by Moses (Ex. 16:33-34; Heb.9:4).
23. Jewish tradition claims that Jeremiah hid the Ark before the destruction of Jerusalem, and it will not be recovered until Israel is restored in the future (2 Macc.2:5ff; Apoc. Bar. 7:7-9; 19:8).
24. Rev.11:19 notes the location of the heavenly Ark of which the earthly Ark is a representation (cf. Heb. 8:5; 9:24).
25. The symbolism of the preserved manna in the pot within the Ark of the Covenant tells us that in Christ is all wisdom and knowledge.
26. Or, Bible doctrine resides in His person.
27. Jesus as a man was full of grace and truth (Jn.1:14).
28. Jesus Christ is both the truth and the source of truth (BD).
29. It is of interest to note that the Jews were still eating manna as their daily bread when they fell into Balaam’s trap (cf. v.14).
30. This "hidden manna" is actual food and serves as a contrast with the food at the banquets of the pagans in Pergamum.
31. This suggests that there will be a kind of bread that will be served to believers in Ph3.
32. We know that there will be a continual banquet in Jerusalem during the millennial kingdom (Isa. 25:6).
33. The "hidden manna" may have something to do with the recovered Ark of the Covenant and the manna hidden within.
34. It may be multiplied so that all overcomers might partake of it.
35. This would symbolize saving faith as in the communion bread.
36. In any case, this is a blessing reserved for believers in resurrection.
37. In Greco-Roman times a white stone was given to victors at athletic events enabling them to admission to special feasts.
38. The white stone had a name engraved upon it.
39. The white stone is a personalized tessera (a small tablet used by Romans as a ticket or voucher as a means of identification), which would serve as a token of admission to the great Messianic feast.
40. The "hidden manna," another aspect of the reward for Ph1 victory, suggests a Messianic feast.
41. Admittedly, limited information about ancient customs makes identification of the white stone difficult, but repeated contextual reminders about the future Messianic feast make this the most probable of a number of proposals to date.
42. The "new name" inscribed on the white stone is one that is qualitatively new, not one that is recent.
43. The adjective kainon does not mean new in contrast to what is old, but something that is different in nature.
44. The secretive nature of the new name is against it belonging to Christ or God.
45. This view is supported by 3:12, but there three names not one is in view there.
46. Jesus Christ will have such a name (Rev.19:12) that only He will know.
47. So, all believers will have a special name that he and no one else will know!
48. Again, these three blessings are reserved for all who are believers.
49. Ph3 blessing is enhanced for those who are faithful to death.

Thyatira (vv. 18-29)

VERSE 18 And to the messenger of the church in Thyatira write (Kai. tw/| avgge,lw| th/j evn Quatei,roij evkklhsi,aj gra,yon\ [conj kai + art.w/noun dat.m.s. angelos messenger + art.w/noun gen.f.s. ekklesia church + prep en + noun loc.nt.p. Thuateira + aor.act.imper.2s. grapho write]: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this [Ta,de le,gei o` ui`o.j tou/ qeou/( o` e;cwn tou.j ovfqalmou.j auvtou/ w`j flo,ga puro,j kai. oi` po,dej auvtou/ o[moioi calkoliba,nw|\ [demon.pro.acc.nt.p. hode this one; "these things" + pres.act.ind.3s. lego say + art.w/noun nom.m.s. huios son + art.w/noun gen.m.s. theos God + art.w/pres.act.part.nom.m.s. echo have + art.w/noun acc.m.p. ophthalmos eye + pro.gen.m.s. autos his + conj hos as + noun acc.f.s. phlox flame + noun gen.nt.s. pur fire + conj and + art.w/noun nom.m.p. pous foot + pro.gen.m.s. autos "His" + adj.nom.m.p. homoios resembling + noun dat.m.s. chalkolibanon burnished bronze]):

ANALYSIS: VERSE 18

1. Thyatira was the smallest of the seven cities but the church there received the longest letter.
2. The city was located about forty miles southeast of Pergamum, situated in a long north-south valley connecting the Hermus and Caicus valleys.
3. It was a rich agricultural center but lacked natural fortifications to protect from invasion.
4. On either side of the city were gently sloping hills of modest elevation.
5. The conventional address uses the city name "Thyatira."
6. Seleucus I, founder of the Seleucid dynasty, whose realm extended from the Hermus Valley to the Himalayas, founded this city by importing large numbers of people to settle there after he gained control of the military garrison that was already there.
7. He was not responsible for the military fort, however.
8. The northwestern boundary of the Seleucid domain was limited only by the strength of the neighboring ruler Lysimachus, whose territory included parts of Thrace, Mysia, and the coastlands as far south as Ephesus.
9. Seleucus apparently controlled the Hermus Valley, and Lysimachus the Caicus Valley.
10. Between 300 and 282 BC Lysimachus established as colony of Macedonian soldiers at Thyatira between the two valleys to protect Pergamum and the Caicus Valley from Seleucid conquest.
11. In 282 Philetaerus revolted against Lysimachus and founded the Pergamenian kingdom.
12. At first Seleucus encouraged Philetaerus in order to weaken Lysimachus’s hand in dealing with the revolt, but soon the common bond of enmity was dissolved with the death of the enemy.
13. Thyatira then became a useful garrison to discourage attacks by the Pergamenians on the north, and later served the same purpose against attacks by the Seleucid kings from the south.
14. In this sense, the two cities of Thyatira and Pergamum became very close.
15. If Pergamum controlled the city, it was safe from the Seleucids.
16. If not, its strength was severely weakened.
17. The status of Thyatira was the best measure of the power of Pergamum.
18. About 190 BC control of Thyatira was assumed by Rome, which made it part of the province of Asia.
19. Roman peace did not bring immediate prosperity to the city, but eventually, prosperity did come to the city through commerce.
20. An important road ran from Pergamum to Thyatira, then to Sardis and through Philadelphia to Laodicea.
21. The city’s location produced much commerce and a multiplication of related craftsmen’s guilds for which the city was famous.
22. Since the first century AD, the city has been destroyed and rebuilt a number of times as a result of centuries of fighting between Muslims and Christians.
23. Its situation exposed it to necessary destruction as it stood in the path of every conqueror.
24. It guarded a rich region and had to be defended to the very last.
25. Thyatiran prosperity had really taken off in the last decade of the first century AD.
26. The city was commercial in nature and possessed trade guilds above all other cities.
27. Guilds for wool workers, linen workers, manufacturers of outer garments, dyers, leather workers, tanners, potters, bakers, slave dealers, and bronze smiths were known.
28. Membership in a guild was compulsory if one wanted to make a living.
29. Dyeing and manufacturing of woolen goods appears to have been a foremost industry of the city.
30. Lydia, "a seller of purple" (Acts 16:14), appears to have been an agent of a Thyatiran establishment who lived in Philippi.
31. The population of the city was predominantly Gentile as most were of Macedonian descent.
32. But there was a large mixture of nationalities there as a result of the military and commercial history of the place.
33. Apollo was the chief deity here, but emperor worship was not much of a factor.
34. Pagan worship was associated with the trade guilds in that each guild had its own patron god.
35. Guild members were expected to attend the guild festivities.
36. The food had been offered to the tutelary deity and was acknowledged as being a gift of the god.
37. At the end of the feasting lascivious partying commenced.
38. To exit at this juncture would expose a person to ridicule and persecution, a situation reflected in the body of this letter.
39. The defects of the local church reflected the corruption of the social order.
40. Idolatry, immortality and false doctrine existed among the majority of the church.
41. And all of this was promoted by a self-styled prophetess!
42. The letter is addressed to the local pastor-teacher, designated "messenger."
43. Three expressions are used by Christ in His self-identification to this church.
44. The first is not directly found in the vision of chapter one.
45. The title "the Son of God" emphasizes the deity of the glorified God-man while "Son of Man" emphasizes His true humanity.
46. This title is quite familiar to readers of the gospel of John (cf. Jn.1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 20:31).
47. The Jews of Jesus’ day recognized that this designation made Him out to be absolute deity (Jn.19:7; cp. Matt.27:40).
48. In the face of interrogation Jesus bore witness to this title and by so doing affirmed His deity (Lk.22:70).
49. Even the demons used this title in connection with Christ (Matt.8:29).
50. Peter used this title in his great confession in Matt.16:16 "You are the Christ, the Son of the living God."
51. Paul used this title in connection with the preaching of Jesus (Acts 9:20) from the very outset of his public ministry.
52. Jesus resurrection confirmed the validity of this title (Rom.1:4).
53. This is the only occurrence of this title in the book of Revelation, but it is implied in 1:6; 2:27; 3:5, 21; 14:1.
54. In the vision of chapter one Christ is identified as the "son of man," but in keeping with the character of the judgment threatened against this church His deity is in the forefront.
55. This reiteration is necessary due to the seriousness of the church’s diversion from the straight and narrow of divine viewpoint and righteousness.
56. This is the first instance in which the speaker takes the form of a title rather than a descriptive attribute.
57. Allusion to Psalm 2 and the reference to God’s Son there (Ps.2:12) is quite clear in light of the use of Ps.2:8-9 later in this letter (vv. 26-27).
58. The second attribute by which Christ makes Himself known to the Thyatirans is "who has eyes like a flame of fire."
59. This description is applied to Christ in His initial appearance to John (1:14) and in His return as victorious warrior (Rev. 19:12).
60. This imagery carries the notion of fierceness against enemies (cf. Dan.10:6) as well as in classical writers.
61. The imagery also carries the notion of an ability to search and know even the emotions and innermost thoughts of a person (cf. v.23).
62. Christ exercises the prerogative of God in such probing of the inner person and can do so only on the basis of His omniscience.
63. "The flame of fire" gaze denotes righteous indignation (based on facts) against adversaries.
64. The majority in this local church had become open enemies of the One they claimed to serve and worship.
65. The third expression derived from the earlier vision ─ "His feet like burnished bronze" ─ emphasizes the purity of the metal as seen in its brilliance.
66. The noun "burnished bronze" (chalkolibanon) found here and in Rev.1:15 is uncertain and is not found in extant literature.
67. It appears to be a mixed metal (bronze) of great luster.
68. Similar terminology appears in the Christophany of Dan.10:6.
69. The emphasis seems to be on the purity of the metal, which is evident by its glowing quality.
70. That fact the metal is bronze points to the concept of judgment.
71. The imagery in 1:15 suggests metal that is not only highly pure, but is still aglow (i.e., in its high temperature molten state), as though it were still in an smelting furnace.
72. This is especially apparent in the language of 1:15.
73. Support for this meaning comes from Ezek.1:13, 27 and Dan.10:6 where the metal is glowing.
74. This understanding also provides additional support for the idea of judgment.
75. Glowing bronze, heat and fire all point to the doctrine of judgment.
76. Fire is associated both with the eyes and the feet.
77. Purity (or justice) in judgment is combined with the thought of judicial enforcement.
78. Jesus Christ is God the Father’s enforcer!
79. All who come under His all-searching righteous gaze are subject to being trampled under His feet.
80. The trampling feet metaphor is implicit here but explicit in Rev.14:19, 20.
81. Here the implied threat is directed against believers within bonafide local church (e.g., lampstand).
82. The inculcation of righteousness among churches is accomplished in part by Christ "walking" among the lampstands and bringing divine discipline in cases of spiritual shortcoming.
83. It has been reported that one of the things produced at Thyatira was the manufacture of the image of the all-seeing eye, a small glass object still on sale today to tourists.
84. Obviously, this Luciferic concept promoted by the trade guilds of the day is conspicuous in Masonry and the New World Order.
85. This symbol was placed on the dollar bill in 1935 by the influence of one Nicolas Roerich and the then Secretary of the Treasury Henry Morganthau.
86. The all-seeing eye signifies the Spiritual Hierarchy of Light (demonism), the Silent Watchers effecting mankind’s spiritual evolution.
87. It is suspended above a pyramid that symbolizes humanity’s lack of enlightenment.
88. It is against this background that Christ is presented to the local assembly as He "who has eyes as a flame of fire."

Acknowledgement of Application (v.19)

VERSE 19 'I know your deeds, and [even] your love and faith and service and perseverance (Oi=da, sou ta. e;rga kai. th.n avga,phn kai. th.n pi,stin kai. th.n diakoni,an kai. th.n u`pomonh,n sou( [perf.act.ind.1s. oida know + pro.gen.2s. su + art.w/noun acc.nt.s. ergon work + conj and + art.w/noun acc.f.s. agape love + conj kai + art.w/acc.f.s. pistis faith + conj and + art.w/noun acc.f.s. diakonia service + conj and + art.w/noun acc.f.s. hupomone patience, endurance + pro.gen.2s. su], and that your deeds of late are greater than at first [kai. ta. e;rga sou ta. e;scata plei,ona tw/n prw,twnÅ [conj and + art.w/noun acc.nt.p. ergon work + pro.gen2s. su "your" + art.w/adj.acc.nt.p. eschatos last; "of late" + adj.comp.acc.nt.p. pleinoa greater + adj.gen.nt.p. protos first]).

ANALYSIS: VERSE 19

1. Christ knowledge about the church is expressed in terms of five nouns connected by the conjunction kai ("and" or "even").
2. Each noun has its definite article, and the genitive of the 2^nd person pronoun precedes the first and follows the last of the five nouns.
3. The first kai introduces an elaboration of sou ta erga ("your works").
4. The last four nouns in the list are covered by the second sou ("your") even though this pronoun comes last in the Greek clause (after "perseverance" or "endurance").
5. This being the case, the expression "your works" is more specifically declared to be "your love and faith and service and endurance."
6. Erga is a neutral word.
7. Whether the works are good or bad must be determined in each context where it is used.
8. In these messages the Lord uses works as a mirror of character (cf. 2:2,5,22,26; 3:1,8,15).
9. This church’s works are specified in terms of four categories.
10. The accusative neuter erga sets up four feminine accusatives ("love and faith and service and perseverance") which define sou ta erga ("your works").
11. This is a more expanded list than at Ephesus (2:2), the other church where an extensive list of worthwhile qualities is found.
12. To Ephesus and Thyatira more praise is given when considerable cause for blame follows than to Smyrna and Philadelphia where no fault is found.
13. In typical Johannine fashion love comes first in the list, even before faith.
14. Yet faith is not overlooked (2:13; 13:10; 14:12).
15. The frequent Pauline order of faith followed by love is reversed (cf. 1Thess.3:6; 5:8; 1Tim.1:145; 2:15; 2Tim.1:13; 2:22; Titus 2:2).
16. Love and faith are motive forces for Christian activity, and service and endurance are overt actions that flow from the love and faith.
17. This is in agreement with the frequent ascensive use of kai in this book.
18. The last two words ("service and endurance") are in apposition to the previous two words ("love and faith").
19. The final four are in apposition to the first item in the listing: "your deeds."
20. Thyatira is distinguished among all seven churches as being the only one commended for both love and service..
21. None of the previous three churches is commended for love as Thyatira is.
22. This church deserves credit for its standards in maintaining this aspect of discipline (Jn. 13:35 "By this all men will know that you are My disciples, if you have love for one another.")
23. The pistis for which the church is commended may signify faith or faithfulness.
24. Faith is a persuasion, a conviction based on hearing always in the NT having as its object God or Christ or spiritual things.
25. Faithfulness connotes an unwavering devotion in following Christ.
26. A case for the latter meaning claims this is the usual meaning of the noun in Revelation.
27. This is possibly true in 13:10, but in 2:13 and 14:12 the meaning faith is more probable.
28. The case for faithfulness also notices that faithfulness is the quality necessary to withstand the pressure being brought against the faithful remnant of the church (cf. 2:25) and to produce a steadfast endurance under testing mentioned later in v.19.
29. Yet the meaning faithfulness is so close to the meaning endurance, one wonders whether both would have found a place in the same list.
30. It is preferable, therefore, to adopt faith as the meaning of pistis in this verse.
31. Alongside, ten agapen, a general quality is more probable.
32. "Service" (diakonia) is a ministry to the needs of others (cf. Acts.11:29; 1Cor.16:15).
33. This is voluntary service as compared to obligatory service seen in the noun douloj (doulos, "slave").
34. A number of NT instances of such voluntary service involved the supplying of food to the needy.
35. Such acts appear to have been the kind done in Thyatira and indicated in Rom.15:25,31; 1Cor.16:15; 2Cor.8:4; 9:1; Heb.6:10).
36. Here such manifestations of love were on the increase, as compared to Ephesus where these things were waning.
37. The endurance of this church resulting from the strong faith of its members also receives commendation.
38. This quality, which implies hardships imposed through persecution, was one of the commendable features of the Ephesian church too.
39. To withstand pressure to abandon the faith is expected of all true followers of Christ (cf. Matt. 16:24-26).
40. The final part of Christ’s acknowledgement of this church is seen in the words: "and [that] your last works are greater than the first."
41. As time progressed the quantity of their works had grown.
42. This means that the corporate application at Thyatira was in accordance with Paul’s admonition in 1Cor.15:58: "Therefore, by beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord."
43. Considering what follows in verses 20 and following, this local church was engaged in exemplary acts.

Condemnation (v.20)

VERSE 20 'But I have this against you, that you tolerate the woman Jezebel (avlla. e;cw kata. sou/ o[ti avfei/j th.n gunai/ka VIeza,bel( [conj alla + pres.act.ind.1s. echo have + prep kata against + pro.gen.2s. su + conj hoti + pres.act.ind.2s. aphiemi let go, send away; divorce; abandon; neglect; let go (of tolerantion; forgive, pardon, cancel (of sins) + art.w/noun acc.f.s. gune woman + noun acc.f.s. Jezebel], who calls herself a prophetess, and she teaches and leads My bond-servants astray [h` le,gousa e`auth.n profh/tin kai. dida,skei kai. plana/| tou.j evmou.j dou,louj [art.w/pres.act.part.nom.f.s. lego say; "who calls" + reflex.pro.acc.f.3s. heautes "herself" + noun acc.f.s. prophetis proptetess; as in Lu.2:36 + conj and + pres.act.ind.3s. didasko teach + conj and + pres.act.ind.3s. planao lead astray + art.w/adj.acc.m.1p. emos my w/noun acc.m.p. doulos bond-servant] so that they commit acts of immorality and eat things sacrificed to idols [porneu/sai kai. fagei/n eivdwlo,qutaÅ [aor.act.infin. porneuo commit fornication + conj and + aor.act.infin. esthio eat + adj.acc.nt.p. eidolothutos sacrificed to an idol]).

ANALYSIS: VERSE 20

1. The praise of v.19 yields to censure.
2. The guilt of this church was greater than the sister church in Pergamum even though the sins were the same.
3. This is seen by the use of the term "tolerate" (avfei/j) implies a level of complicity not suggested by the "you have" (e;ceij) of 2:14.
4. Jezebel was the name of the Phoenician wife of Ahab (1Kgs.16:31) who sought to bring the Northern Kingdom of Israel into the worship of Baal and Astarte (2Kgs.9:22).
5. The usage of the name here is that it should be taken as symbolical for some prominent woman in the local church of Thyatira.
6. Other explanations hold that she was a woman named Jezebel, a synagogue in the city, or that she was a personification of heresy.
7. The personification view is undermined by the fact that she is distinguished from her followers in vv. 22-23.
8. The context furnishes no hint of symbolic language.
9. She was like the infamous wife of Ahab and claimed to be a prophetess.
10. The claim to be a prophetess can hardly refer to anything other than an actual human being.
11. A cult would hardly claim to have the gift of prophecy.
12. Ahab’s queen was notorious for her support of idolatry (1Kgs.18:4,19) and adultery (2Kgs.9:22).
13. The same is true of the Thyatiran leader.
14. As her OT prototype, she was an influential woman.
15. Another notable woman from Thyatira was Lydia (Acts 16:14).
16. Her claim to be a prophetess was a self-proclamation was bogus.
17. The feminine noun prophetis occurs here and in Lk.2:36 in the NT.
18. The prophetess Anna was able to recognize the infant Jesus when his parents presented Him in the Temple shortly after His birth.
19. Yet females possessing the gift of prophecy existed in the apostolic church as noted with Philip’s daughters (Acts 21:9).
20. Jezebel of Thyatira alleged special revelations from God that qualified her as an authoritative teacher.
21. She developed a significant following among the members of the local church there.
22. Unlike her OT counterpart she was a believer.
23. This is clear from the next verse.
24. This woman formulated a system of theology that seduced others in the church to engage in acts of idolatry and sexual immorality.
25. The verb "she teaches" indicates that she was busy convincing believers that is was okay to participate in the pagan feasts with their attendant idolatry and immorality.
26. The Lord delineates the problem as "teaching" and "leading astray" His "bond-servants."
27. The upshot of the teaching and mental seduction of believers was that they committed fornication and eat things sacrificed to idols.
28. The verb planao translated "leads…astray" occurs with greater frequency in Revelation than in any other book of the NT.
29. Its relative frequency is high in First John as well.
30. It always speaks to departure from the faith.
31. Its participial from is a title for the devil in 12:9.
32. Those who came under her spell Jesus designate "My bond-servants."
33. Even though they were in reversionism they were still Christ’s slaves.
34. In Pergamum where the same two kinds of sins were being committed by a minority clique within the church, there was no formal instruction per se.
35. In other words, participation in heathen feasts was viewed as morally indifferent.
36. Feasting on sacrificial meats along with the licentious partying that accompanied these events was what some believers were rationalizing.
37. The participants at Pergamum were out to have a good time and their modus operandi was not the product of a developed belief system as it was at Thyatira.
38. It was simply an STA driven compromise.
39. Whereas at Thyatira it was the product of a clever and persuasive personality.
40. The situation was much worse in Thyatira because the corrupt practices were tolerated by the church and this activity in the name of God was widely known in the local churches of Asia (cf. 2:23).
41. The error at Thyatira was of some long standing as indicated by the "children" of Jezebel (ta tekna, 2:23).
42. These heretics prided themselves in their enlightened and grace approach to sin.
43. With the prophetic claim and charismatic influence of this female leader the cult at Thyatira had a significance it did not have in the other cities.
44. Realizing the trade guild dominance of the economic life of the city, the Christian convert face the questionable decision of compromising his stand at least enough to participate in a common meal dedicated to a pagan deity.
45. For some it was a relief to; discover on the authority of the Spirit ("prophetess") that Christians did not have to separate themselves from such practices, at least in matters related to livelihood.
46. Jezebel had formulated a kind of catechism that was designed to liberate Christians from the fear of pagan social and sacrificial practices.
47. She had a considerable following in the church in this city.

Christ Prophesies (vv. 21-23)

His Past Dealings With Her (v.21)

VERSE 21 'I gave her time to repent, and she does not want to repent of her immorality (kai. e;dwka auvth/| cro,non i[na metanoh,sh|( kai. ouv qe,lei metanoh/sai evk th/j pornei,aj auvth/jÅ [conj and + aor.act.ind.1s. didomi give + pro.dat.f.3s. aute her + noun acc.m.s. chronos time + conj hina that + aor.act.subj.3s. metanoeo repent, change one’s mind + conj kai + neg ou + pres.act.ind.3s. thelo wish + aor.act.infin. metanoeo repent + prep ek + art.w/noun gen.f.s. porneia fornication; "immoraltity"]).

ANALYSIS: VERSE 21

1. The Lord proceeds to describe His past dealings with this woman in order to demonstrate the seriousness of her influence upon the local church.
2. Her evil activity must have had a long history.
3. Just how long He had waited after given her a warning is not divulged, but it was sufficient time for her to have chosen the option of repentance.
4. The time period stipulated began with a specific warning delivered at some point in the past.
5. How this warning was transmitted is not stated.
6. It probably came from John himself, due to his position of authority over Asia Minor.
7. It was his custom to rebuke errant leaders in the churches (cf. 3John 10).
8. Up to this juncture Jezebel had chosen not to get her act together by turning from her evil ways.
9. The durative force of the present tense of thelo conveys the sense, "she still does not wish to repent."
10. She had no disposition to change at this point.
11. The statement is blunt and final (cf. Matt.23:37).
12. Her refusal pertains specifically to her sexual activity.
13. The literal sense of this sexual sin in v.20 argues for the literal sense here.
14. The same sin is referred to by the verb moicheuo, "commit adultery, which must refer to literal sexual activity.
15. The orgies that followed the feasts dedicated to the pagan gods were well-known happenings.
16. Later in this book, the literal sin is mentioned alongside idolatry three times (cf. 9:21; 21:8; 22:15).
17. In addition, the OT Jezebel does appear to have been guilty of literal fornication/adultery as well as spiritual fornication (cf. 2Kgs.9:22, 30; Jer.4:30; Nah.3:4).
18. The cult of Baal that she promoted was quite licentious in its practice, as she apparently was involved in these sinful excesses.
19. She may have been more famous for her promotion of idolatry, but she must have been guilty of practicing and promoting sexual immorality as well.
20. The Thyatiran Jezebel was adamant in her refusal to turn away from the same.

Her Future Prophesied (vv. 22-23)

VERSE 22 'Behold, I will throw her on a bed of sickness, (ivdou. ba,llw auvth.n eivj kli,nhn [interj idou behold + pres.act.ind.1s. ballo cast + pro.acc.f.3s. aute her + prep eis w/noun acc.f.s. kline bed] and those who commit adultery with her into great tribulation [kai. tou.j moiceu,ontaj metV auvth/j eivj qli/yin mega,lhn( [conj and + art.w/pres.act.part.acc.m.p. moicheuo commit adultery + prep meta with + pro.gen.f.3s. aute her + prep eis into + acc.f.s. thlipsis tribulation + adj.acc.f.s megas great], unless they repent of her deeds [eva.n mh. metanoh,swsin evk tw/n e;rgwn auvth/j( [part ean + neg.part. me = "unless" + aor.act.subj.3p. metanoeo repent + prep ek + art.w/gen.nt.p. ergon deed + pro.gen.f.3s. aute her]).

VERSE 23 'And I will kill her children with pestilence (kai. ta. te,kna auvth/j avpoktenw/ evn qana,tw|Å [conj and + art.w/noun acc.nt.p. teknon child + pro.gen.f.3s. aute her + fut.act.ind.1s. apokteino kill, put to death + prep en + noun instr.m.s. thantos death; "pestilence"], and all the churches will know that I am He who searches the minds and hearts [kai. gnw,sontai pa/sai ai` evkklhsi,ai o[ti evgw, eivmi o` evraunw/n nefrou.j kai. kardi,aj( [conj kai + fut.dep.ind.3p. ginosko know + adj.nom.f.p. pas all + art.w/noun nom.f.p. ekklesia church + conj hoti that + pro.nom.1s. ego I + pres.act.ind.1s. eimi be + art.w/pres.act.part.nom.m.s eraunao search + noun acc.m.p. nephros kidney; emotions; "minds" + conj kai + noun acc.f.p. kardia heart]; and I will give to each one of you according to your deeds [kai. dw,sw u`mi/n e`ka,stw| kata. ta. e;rga u`mw/nÅ [conj kai + fut.act.ind.1s. didomi give + pro.dat.2p. su you + adj.dat.m.s. hekastos each + prep kata according + art.w/noun acc.nt.p. ergon work, deed + pro.gen.2p. su you; "your"]).

ANALYSIS: VERSES 22-23

1. The "behold" focuses attention upon the severe punishment that will be carried out against Jezebel and her associates.
2. Ballo is the usual word for someone who is cast into a bed of sickness (cf. Matt. 8:6, 14; Mk. 7:30).
3. The be is not a "funeral-bier" or a dining-couch of the guild-feasts, but a bed of sickness and pain.
4. The figure is intended to contrast a sickbed with a bed of adultery.
5. She was punished in the same place where she had sinned.
6. This is a probable allusion to Ps. 41:3 where David in his prayer makes mention of his sickbed for the sins of adultery and murder (see context).
7. Sickness is one of the ways God deals with errant believers, and it is clear that this woman was a believer based on the fact she was asked to repent of her evil.
8. Disease as a punishment for sin is seen in Paul’s instructions concerning the Lord’s Table where some of the Corinthians were weak and ill and some had even died (1Cor.11:27-29).
9. Here the Lord pronounces prophetic judgment against the prophetess.
10. The parallel structure of the two main clauses sets "bed of sickness" over against "great tribulation."
11. Jezebel’s associates in adultery were all those she had led astray within the church.
12. Her time for repentance had passed (v.21) but "they [still had opportunity to] repent of her deeds" (italics added for emphasis).
13. For those within the church who didn’t repent they would be "cast into great tribulation" or placed under "intense suffering" (thlipsin megalen).
14. It would appear that this woman was married based on the specific word for sexual immorality used in v.22.
15. The articular present participle "those who commit adultery" indicates a group of people who were continually engaged in sexual activity with Jezebel.
16. These individuals involved themselves in the same ideology and practices as did the founder and leader of this sect.
17. Both shared a similar fate as per the Hebrew parallelism of verse 22.
18. The ultimate significance of the expression "great tribulation" is eschatological.
19. "Great" indicates this must be the tribulation of the last days.
20. The expression is used in Rev. 7:14 to refer to the period preceding the 2^nd Advent.
21. The expression is used here in both ways.
22. It (thlipsis megale) is used in Acts 7:11 ("great affliction") for historical testing that is not prophetic in nature.
23. Here it is used of the divine discipline to be inflicted upon the primary leaders of the cult of Jezebel as well as a reference to the prophetic entity anticipated in the Thyatiran example, namely, the Roman Catholic Church which will be cast on a bed of suffering (continent of Europe) and into a period of great tribulation for the peoples of the earth.
24. The RCC will experience its demise in the 1^st half of the Tribulation as seen in Rev. 17.
25. Obviously the individuals who make up this organization over the centuries by in large have not repented of their deeds any more than did Jezebel and her cadre of supporters.
26. Repentance is always an option for those caught up in evil.
27. Verse 23 continues with a pronouncement of judgment against Jezebel’s followers.
28. Jezebel’s children must be her spiritual progeny who have wholeheartedly endorsed here evil beliefs and practices.
29. "Children" is a customary way of referring to one’s spiritual progeny.
30. These believers at Thyatira had embraced the antinomian doctrines of their spiritual mother and are properly referred to as her spiritual offspring.
31. No distinction between these and her associates in v. 22 is intended.
32. The threat to Jezebel’s children is that they were to be killed with pestilence.
33. This must be a killing in a physical sense, because the whole expression is almost duplicated in Ezek. 33:27, LXX, where physical death through pestilence is in view.
34. The same expression (evn qana,tw)| is used in Rev. 6:8 of pestilence (cp. 18:8; "pestilence").
35. The noun "death" (thanatos) is almost always used (35x) to translated "pestilence" (deber) in the LXX.
36. This is a threat that could be implemented as part of the fourth seal judgment during the tribulation (cf. Rev. 6:7-8).
37. The persuasive logic of the apostates had confused many in the church at Thyatira, but divine judgment would demonstrate that the one who searches the "hearts and minds" of people made it clear who was aligned with the +R of the Son of God and who wasn’t.
38. The omniscience of Christ will again be demonstrated to the church universal when He appears and renders to each according to his deeds (cf. Matt. 16:27).
39. When the axe fell on Jezebel and her supporters at Thyatira "all the churches" (in Proconsular Asia) came to realize in a vivid and fresh way that the Lord was omniscient when it comes to "thoughts and motives."
40. The verb "shall know" having as its subject "the churches" indicates knowledge gained by experience and observation.
41. It will be quite clear in the day of Christ’s appearing that He is aware of not only outward conduct but inward thoughts and motives.
42. At the beginning of this message Christ asserted His deity.
43. Here in the words, "I am He who searches the minds and hearts," we have a Messianic title.
44. "The One who searches the kidneys and hearts," is an allusion to Jer. 17:10 (cf. also Ps.7:9; Prov.24:12; Jer. 11:20; 20:12), which is a designation for one who has intimate knowledge of man that penetrates outward appearances.
45. As in the case of the Jeremiah citation, the point of this self-designation is that divine acquaintance with man’s secret life forms the basis for an unerring and impartial judgment.
46. Christ demonstrated such omniscience in His appraisal of and strong words against Jezebel and her children.
47. They cannot hide their evil from Him.
48. The exercise of this divine attribute is spoken of in terms of a search (cf. Rom.8;27; 1Cor.2:10) of nephrous kai kardias.
49. The former noun means literally "kidneys," but metaphorically to that aspect of man’s inner being that constitutes the emotions or affections.
50. The latter noun, when used in combination with nephrous, focuses on man’s thoughts.
51. The Son of God plumbs the depths of man’s being, and on the basis of what he finds He will render judgment in kind.
52. The pestilence that struck down the children of Jezebel brought the lesson of divine omniscience home to all the churches acquainted with the situation at Thyatira.
53. Verse 23 ends with a statement of reassurance that the Lord "will give to each one of you according to your works."
54. The Lord speaks to the whole church, hence the plural "you" (humin), and not just to the messenger representing the church.
55. In itself it is personal, but the individualizing "each one" makes the expression even more so.
56. The principle of return to every single believer in proportion to works he has accomplished is the lesson to be gleaned by the churches through Christ’s dealing with Jezebel and her children.
57. These works are, to be sure, the real acts of the inner man discerned by the piercing eye of God (cf. Matt. 15:19).
58. Or, they are the works of the flesh which do not carry with them eternal reward.
59. In either case the verdict is based on the omniscience of the Judge of every man’s works.
60. For deeds to bring reward to the individual they must be the outworking of Spirit-directed motives.
61. Divine Good is the outworking of pure motives and biblically based thoughts, otherwise all that is produced is wood, hay and stubble.
62. The era of Thyatira is from about 590 AD to around 1600 AD (Reformation).
63. This is the period of Church history in which the Roman Catholic Church attained its greatest influence over the nations and peoples of Europe.
64. The name Jezebel represents Christianity exalting itself over God by prostituting the Christian faith into a paganized religion posturing as the sole agent of salvation to the masses.
65. Similarities between the OT Jezebel and the Jezebel of Thyatira include: (1) adherence to idolatry (1Kgs.16:31; Rev.2:20); (2) extreme hostility towards those who would not acknowledge her system (1Kgs.18:4; 2Kgs. 9:7; Rev.17:6); (3) the desire to exalt her person over legitimate authority (manipulation of her husband King Ahab; Rev.2:20 "teaches and leads").
66. This woman represents the effeminizing effect of pagan idolatry upon the Church.
67. This can be seen in the exaltation of Mary the mother of Jesus to the status of deity in 430 AD.
68. In the RCC system the myth of Mariolatry corresponds to the "Queen of heaven" (see Jer.7:18; 44:17-19, 25; cp. Ezek.8:14) identification as seen in the female deities of paganism (Isthar, Athena, Isis, Diana, etc.).
69. The Madonna of Catholicism is nothing more or less than the ancient mother-son cult dating back to Nimrod and his queen Semiramis.
70. It is of interest to note that Jesus Christ presents Himself to this congregation as "the Son of God" (v.18) whom Catholicism has blasphemed by declaring Mary as co-redemptress with Christ.
71. With the rising influence of Christianity within the western world and the eclipse of paganism the forces of darkness gave birth to the Catholic system which is nothing more than a blending of paganism, apostate Judaism and Christianity.
72. This pagan idolatry is symbolized in the cult of Jezebel with its immorality.
73. This feminizing idolatry put the RCC of a course that eventually will land her in the bed of judgment called the tribulation as prophesied in Revelation chapter 17.
74. The effeminizing effect can be seen in the orders of monks, friars, etc. who claim her as their patroness (even their dress took on a feminine form).
75. The conditions at the local church of Thyatira in 95 AD parody 1000 years of church history when the Catholic Church attained the pinnacle of its power and influence in western Christendom.
76. The NT Jezebel represents compromise with the cosmos.
77. This is seen in her advocacy of participation in the festivals associated with the trade guilds.
78. Each guild had its patron god that included participation in idolatry and carousing/immorality.
79. Citizens of the city who had a trade had to join a guild to make a living.
80. Members of guilds were expected to attend the Bacchanalia during which participants ate meat sacrificed to idols, drank to extreme drunkenness and engaged in orgies.
81. This embracing of idolatry and sexual immorality advocated by Jezebel symbolizes the RCC system promoting itself as the mother church.
82. By (RCC’s) involvement with leaders of nations this organization is guilty of spiritual fornication (cf. Rev.17:2).
83. Just as the Thyatiran Jezebel would not overrule her STA and repent of her doctrine, so the RCC will persist in its spiritual degeneracy.
84. Of the Jezebel of the OT: (1) Ahab married this unbeliever to establish an alliance with the king of Sidon (1Kgs.16:31); (2) she promoted syncretism of the worship of Baal and Yahweh; (3) she influenced Ahab to build a temple to Baal in Samaria (1Kgs.16:32) along with the setting up of the Asherah (female sex deity); (4) she supported a core of false prophets (1Kgs.18:19); (5) she killed the true prophets of God (1Kgs.18:4ff.); (6) there was a minority who opposed her baneful influence (1Kg.19:18)(7) she died a prophetically inspired death (2Kgs.9:29ff.).
85. Of the Thyatiran Jezebel: (1) she was an active believer in the local church; (2) she falsely promoted her person as a prophetess of God (Rev.2:20); she operated under a bogus authority; (2:20); (3) she promoted syncretism of pagan practices with the Christian faith; (4) she refused to repent (2:21); (5) there was a constituency who were not deceived by her teachings (Rev.2:24) (6) she died and her followers died miserably (2:22).
86. Of the prophetic counterpart to the woman at Thyatira: (1) she represents the Roman Catholic Church of Revelation 17; (2) during the Medieval era the Church at Rome continued and expanded upon the evils of the Pergamum era; (3) the head of the Church made bogus claims of apostolic authority and succession; (4) the popes claimed to speak ex cathedra putting human tradition on a par with the Scriptures; (5) Mary was exalted to the status of the divine and declared "the queen of heaven"; (6) the Church employed the State to conquer non Catholic lands; (7) the Church instigated the inquisition to suppress Jews and non Catholic Christians (Rev.17:2; cp. Jn.16:2); the Catholic Church will be destroyed in Europe by the Antichrist in the Tribulation (Rev.17:15ff.).

Encouragement and Admonition (vv.24-25)

VERSE 24 But I say to you, the rest who are in Thyatira (u`mi/n de. le,gw toi/j loipoi/j toi/j evn Quatei,roij( [pro.dat.2p. su "to you" + conj de but, now + pres.act.ind.1s. lego say + art.w/adj.dat.m.p. loipos the rest + art.dat.m.p. + prep en + noun dat.nt.p. Thuateira], who do not hold this teaching, who have not known the deep things of Satan [o[soi ouvk e;cousin th.n didach.n tau,thn( oi[tinej ouvk e;gnwsan ta. baqe,a tou/ Satana/ w`j [pro.rel.nom.m.p. hosos who + neg ouk + pres.act.ind.3p. echo have; "hold" + art.w/noun acc.f.s didache teaching + demon.pro.acc.f.s houtos this + rel.pro.nom.m.p. hostis who + neg ouk + aor.act.ind.3p. ginosko know + art.w/adj.acc.nt.p. bathus deep + art.w/noun gen.m.s. Zatanas Satan], as they call them -- I place no other burden on you [w`j le,gousin\ ouv ba,llw evfV u`ma/j a;llo ba,roj( [conj hos as + pres.act.ind.3p. lego say; "call" + neg ou + pres.act.ind.1s. ballo cast; "place" + prep epi upon + pro.acc.2p. su + adj.acc.nt.s. allos another + noun acc.nt.s. baros burden]).

VERSE 25 Nevertheless what you have, hold fast until I come (conj plen nevertheless + rel.pro.acc.nt.s. ho what + pres.act.ind.2p. echo have + aor.act.imper.2p. krateo hold + rel.pro.gen.m.s. hos + part an + aor.act.subj.1s. heko arrive]).

ANALYSIS: VERSES 24-25

1. The speaker turns His attention to the adjusted constituency within the church.
2. The weak adversative de ("but") marks a shift from pronouncing judgment upon the reversionists to words of encouragement for the godly remnant among them.
3. For the first time in the letter, a group within the church is singled out as continuing a faithful testimony/witness for the Lord.
4. The second person plural pronoun hymin ("you") names the addressees of Christ’s word of comfort, a designation that is further defined by the articular plural adjective loipois ("the rest").
5. The occasional plural pronouns and verbs (2:19, 13, 23, 24, 25) confirm that the words addressed to the messengers are intended ultimately for the people they represent.
6. This adjective mark the faithful who were not seduced by the cunning of Jezebel (cf. 1Kgs.19:18).
7. This adjective does not necessarily necessitate that the remnant be in the minority.
8. Probably there was a majority in the church who were adjusted to the truth in light of the Lord’s commendation in verse 19.
9. This group is distinguished in two ways: they do not hold to the corrupt teachings of Jezebel, and they have not known the deep things of Satan.
10. "As many as do not have this teaching" is the first way of defining the identity of "the rest."
11. Clearly there were those (probably majority) who did not subscribe to Jezebel’s heretical teachings.
12. The failure of this majority (sic) was that they tolerated her and her following in the assembly as seen in the condemnation of verse 20 (was their majority status explain why they were critizied for toleration as a minority would not have had the numbers to evict the heretics?).
13. The church should have put on trial and expelled Jezebel and her ilk.
14. Yet, the majority (sic) is commended for not embracing her corrupt teaching.
15. The second description of the faithful in Thyatira notes that they "have not known the deep things of Satan."
16. They were the ones who had not experienced the alleged deeper knowledge attained by those who participated in the false system.
17. History reveals that a number of pagan religions and sects boasted of their knowledge of "deep things" such as the Ophites who worshiped the serpent and later Gnostic sects such as the Cainites, Carpocratians, and Naasenes.
18. The substantive ta bathe ("the deep things") designates matters is used in a good sense of doctrine not previously revealed to God’s people in 1Cor. 2:10.
19. Among the heretics the term is a claim to esoteric matters beyond the apprehension of the profane.
20. It even constituted a higher morality, a higher law (Hort).
21. It man is to know these things he must possess special abilities.
22. A question of how the expression is to be applied remains.
23. Does,"As they say," (hos legousin) requires that "of Satan" comes from the same lips as "the depths?"
24. Or did Christ add "of Satan" as a reproach?
25. The conclusion here is that the former is the true interpretation.
26. In other words, it was their way of claiming that they could indulge in pagan feasts with all of the attendant STA activity so as to appreciate fully the grace of God!
27. Jezebel apparently advocated involvement is evil to experience the true meaning of grace.
28. Later Gnosticism boasted that it was precisely by entering into the stronghold of Satan that believers could learn the limits of his power and emerge victorious.
29. Jezebel argued that the Thyatiran Christians ought to take part in the pagan guild-feasts (even if they were connected with the deep secrets of Satan) and thus prove how powerless is evil to alter the nature of grace.
30. This flies in the face of Rom.6:1 ("What shall we say then? Are we to continue in sin that grace may abound?"); Rom.13:13 ("Lets us behave properly as in the day, not carousing and drunkenness, not is sexual promiscuity and sensuality, not in strife and jealousy."); Eph.5:11 ("Do not participate in the unfruitful deeds of darkness, but instead expose them;"); and 1Pet.4:4 ("In all this, they are surprised that you do not run with them into the same excesses of dissipation, and they malign you"), et al.
31. For those who maintained their purity from the defilement of Jezebel and her doctrine, the Lord promised "I will not cast no other burden on you."
32. The best explanation is that the "burden" upon the faithful is that of resisting the pressure of Jezebel and her followers.
33. Choosing to abstain from evil resulted in ridicule.
34. Christ promised to place no burden other than continuing to stand against her clique.
35. The noun baros ("burden") carries the sense of something "weighty" or "important" (cf. Matt.23:23; 2Cor.10:10; 1Thess.2:6).
36. Jezebel and her unrepentant followers will soon bear the wrath of Christ, and this corporate test would be over.
37. Until then the faithful are to "hold fast until I come."
38. After ouk ballo ("not other" or "not another") in the next verse (v.25) comes the preposition plen ("Nevertheless" in NAS) which is often followed by the ablative (eg. Gen.39:6,9 [LXX]; Mk.12:32).
39. Because it is followed by an independent clause, some have assumed that it begins a new sentence.
40. As explained in the above discussion of allo baros ("another burden") in v.24, however, the best course here is to allow it to have its exceptive force.
41. It introduces the one exception to the Lord’s promise of no other burden until the crisis of Jezebel is put to bed (pun intended).
42. Here we see that the Lord monitors the corporate testing of the local church.
43. Obviously other burdens or tests would follow the resolution of the Jezebel episode in the church’s history.
44. The faithful must resist the social pressure resulting from their stand against fornication and idolatry.
45. In light of the pressure upon the faithful, it is a "weighty admonition" that the Lord delivers in v.25, "hold fast what you have."
46. This means that allo ("other") in v.24 refers to the command of v.25.
47. Their anxiety is thus relieved.
48. God has it all under control and would soon purge the church of this leaven.
49. He will soon "cast" (ballo) Jezebel and her followers upon a bed of sickness (vv. 22-23), but he will "not cast" (same verb) upon the faithful anything more than what they are already enduring.
50. The verb "hold fast" (krateo) is a common metaphor to describe steadfast adherence to a tradition or teaching either in a good (2Thess.2:15; Rev.2:13; 3:11) or bad sense (cf. Mk.7:3; Rev.2:14, 15).
51. The other occurrences of this verb in these letters are present tenses, but here we have the aorist tense.
52. The particular form of the aorist tense is must be constative.
53. While we might expect a present aorist the connotation of the aorist here is "hold on as a single decisive effort."
54. The aorist imperative replaces the present imperative’s emphasis on continuance with its focus on urgency.
55. It is more vivid in setting forth the renewed and determined grasp of every intervening moment of the "ball of wax" idea.
56. The relative clause "what you have" is the valued possession of the truth of sound doctrine which they are to cling to.
57. The length of the period during which the perseverance is required is set by the indefinite temporal clause "until I come."
58. The verb hexo is used in place of erchomai ("I am coming") to refer to the Rapture of the Church here and twice in the letter to Sardis (3:3).
59. The approach of His coming for the Church is incentive to stand true to the faith under pressure to compromise with religious reversionism.
60. Even though the nearness of the event awaits the dawning of the final generation it is important that believers remain faithful to the end of phase 2.
61. It is eye opening to see how the Lord deals with a bonafide local church that had such evil in its midst.
62. In spite of their toleration He still commends and rewards their faithfulness!
63. The temporal reward of the faithful was the judgment that soon fell upon Jezebel and her followers.
64. This illustrates how God protects a viable ministry with its shortcomings.
65. God does for this church what they were unwilling to do for themselves (this would apply to those who were unable to cleanse the church of leaven).

Promise to the Overcomers (vv. 26-28)

VERSE 26 'He who overcomes, and he who keeps My deeds until the end (kai. o` nikw/n kai. o` thrw/n a;cri te,louj ta. e;rga mou( [conj and + art.w/pres.act.part.nom.m.s. nikao be victorious + conj kai + art.w/pres.act.part.nom.m.s. tereo guard, keep + prep archi until + noun gen.nt.s. telos end + art.w/noun acc.nt.p. ergon work + pro.gen.1s. ego "My"], TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS [dw,sw auvtw/| evxousi,an evpi. tw/n evqnw/n [fut.act.ind.1s. didomi give + pro.dat.m.3s. autos him + noun acc.f.s. exousia authority + prep epi over + art.w/noun gen.nt.p. ethnos nation]);

VERSE 27 AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES (kai. poimanei/ auvtou.j evn r`a,bdw| sidhra/| w`j ta. skeu,h ta. keramika. [conj kai + fut.act.ind.3s. poimano shepherd, tend (a flock); here of the judgmental aspects of administrative rule + pro.acc.m.3p. autos them + prep en "with" + noun instr.f.s. hrabdos rod, staff + adj.instr.f.s. siderous (made of) iron + conj hos as + art.w/nom.nt.p. skeuos utensil, vessel + art.w/adj.nom.nt.p. keramikos earthen; "potter"+ pres.pass.ind.3s. suntribo smash or pulverize or shatter; "are broken to pieces"], as I also have received authority from My Father [w`j kavgw. ei;lhfa para. tou/ patro,j mou( [conj hos as + enclitic kago I also + perf.act.ind.1s. lambano receive + prep para from + art.w/noun gen.m.s. pater father pro.gen.1s. ego "My"]);

VERSE 28 and I will give him the morning star (kai. dw,sw auvtw/| to.n avste,ra to.n prwi?no,nÅ [conj kai + fut.act.ind.1s. didomi give + pro.dat.m.3s. autos him + art.w/noun acc.m.s. aster star + art.w/adj.acc.m.s. proinos belonging to the morning; here and in 22:16]).

ANALYSIS: VERSES 26-28

1. The promise to the overcomer and the command to hear is reversed in this and the three remaining messages.
2. In this letter alone is the final promise made dependent on a double condition, and only here and with Pergamum are two Ph 3 promises made to the overcomer, each introduced by "I will give."
3. Authority over the nations and "the morning star" are promised to the overcomer, that is, the one who "keeps [Christ’s] deed until the end."
4. It is through faithful adherence to the royal imperatives ("My deeds") within a hostile environment (pagan) that the individual Thyatiran overcomer will enjoy the two specified Ph 3 blessings.
5. Consistent with the other letters and the statement in 1Jn.5:4-5 ("For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?") the overcomer is any born again believer.
6. Even corrupt believers like Jezebel are among the overcomers; only her SG3 will be diminished due to her reversionism which culminated in the sin unto death (cf. 2Tim.2:11-13 "It is a trustworthy statement: For if we died with Him (retroactive positional sanctification), we will also live with Him. If we endure, we will also reign with Him; If we deny Him, He also will deny us. If we are faithless, He remains faithful, for He cannot deny Himself.").
7. The individual overcomer does not necessarily obey Bible doctrine.
8. The fully adjusted believer practices good works which he has learned about through face-to-face teaching.
9. The verb "keeps" (tereo) is fairly frequent in the Gospel of John (12x), the epistle of First John (6x) and Revelation (9x).
10. Usually its object is ton logon ("the Word") or tas entolas ("the commandments).
11. For it to be followed by ta erga ("the deeds") here offers the same idea in concrete form, the divine good production being performed in compliance with God’s commandments (e.g., royal imperatives for CA).
12. "My deeds" are obviously in contrast to "her deeds" in v.22.
13. "Until the end" (archi telous) represents for the individual overcomer (i.e., believer) the conclusion of Phase 2 or finishing the race (cf. Heb.6:11: "And we desire that each one of you show the same diligence to the full assurance of hope until the end (archi telous)."; cp. 1Cor.1:8; 2Cor.1:13; Heb.3:6, 14).
14. This corresponds to the "hold fast until I come" of v.25.
15. The unstated object of "hold fast" is the truth of Bible doctrine.
16. The promise to the adjusted overcomer alludes to Ps.2:8-9, which contains a promise to the Messiah of victory over His enemies in connection with ‘Operation Footstool’ i.e., the 2^nd Advent where He will crush the nations gathered against His people and land (Rev.19).
17. The first line of the promise is applied by Christ (the speaker) to qualified overcomers (cf. 1:6; 5:10)
18. According to Rev.19 the Bride of Christ will accompany her Lord at "the war of the great day of God," as it is called in Rev.16:14, but she will not be a combatant (Rev.19:14).
19. Christ alone will "tread the wine press" of God’s wrath as it is called in Rev.14:19, 20 and 19:15.
20. Only His garments are stained with the blood of His foes (Isa.63:3 "I have trodden the wine trough/press alone, and from the peoples there is not man with Me. I also trod them in My anger and trampled them in My wrath; and their lifeblood is sprinkled on My garments, and I stained all my raiment."; cp. Rev.19:13).
21. The "authority" granted to the qualified believer must then relate to administrative duties related to the 1000 year reign of Christ which immediately follows the battle of Armageddon and the Judgment upon the nations.
22. This delegated authority over the millennial nations granted to the individual CA believer is a reward for application in Phase 2.
23. This delegated authority, includes, but is not confined to, the administration of corporal punishment as noted in verse 27.
24. This promise is a definitive reference to the millennial age.
25. Individuals who commit crimes worthy of death will be executed.
26. In v.27 the words "AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES" in its context in Psalm 2 refers to the Messiah but here Christ applies it to any individual CA believer seeing to it that individuals who commit capital offenses are executed.
27. All CA believers will be present and will participate in the earthly kingdom of Christ, but only those who remained faithful to BD in the face of cosmic antagonism and temptation to the end will be granted this judicial duty.
28. The authority granted believers will be according to their Ph2 application as noted in the parable of Luke 19:12-27.
29. The 12 apostle will be granted administrative rule over the 12 tribes of Israel (Matt.19:28).
30. Apparently all believers will has some responsibility however lowly.
31. For those who hold fast to the end theirs will be a major post as a part of their SG3.
32. In the case where someone among the millennial nations commits a capital offense that individual will be violently dispatched into the afterlife.
33. The imagery of the shattering of clay pots indicates in fierce detail the violence that will befall those who commit certain crimes.
34. With respect to criminal activity Christ’s rule over the ISTA is characterized as the "rod of iron."
35. The verb "broken to pieces" (pres.pass.ind.3s. suntribo) is also used in Rom.16:20 of an actual destruction (cp. Lk.9:39; Jn.19:36).
36. In each instance the literal meaning portrays the violence necessitated by the context.
37. Vessels of a potter are made of clay that has been dried and cooked until quite brittle.
38. Such material when struck with a sharp blow will shatter into many pieces (cf. Isa.30:14; Jer.19:11).
39. The verb tribo has the basic meaning of "broken into many small pieces."
40. The addition of the sun prefix paints the picture of a mass of fragments collapsing into a heap.
41. Such will be the fate of those who commit sins worthy of death as per the Law of Moses.
42. The authority to bring to justice capital offenders and administer the death penalty apparently resides with the government in Jerusalem and not with the individual nations.
43. Rome often reserved this right over client nations as in the case of Judea at the time of Christ.
44. Just as Jesus Christ will smash to pieces the nations at Armageddon so individual believers will smash those among the nations who commit certain offenses during the 1000 years!
45. The authority to do is granted by Jesus Christ who Himself was granted authority over all flesh from God the Father.
46. This is brought out in the words "as I also have received from My Father" (cp. Jn.3:35; 10:18; 17:2; Matt.28:18; 1Cor.15:24).
47. This authority was formally offered to the God-man as part of the divine decrees at His first ascension (see Psa.2:7-9).
48. It was reiterated at Christ’s final ascent to the right hand (see Psa.110).
49. Rank among believers in the millennium will be according to their "deeds" in Phase 2.
50. Now for the second promise: "and I will give him the morning star."
51. The dawning of the day of the Lord is like the appearance of the planet Venus (= the morning star) in the eastern sky at certain times.
52. This is seen in 2 Peter 1:19: "we have the prophetic word made more sure, to which you do will to pay attention as to a lamp shining in a dark place [cosmos], until the day dawns [e.g., day of the Lord based on doctrine of the Fig Tree) and the morning star [e.g. Rapture] arises in your hearts [function of GAP and knowing the times]."
53. A third and final reference to this astrological symbolism is in Rev.22:16 where the morning star is identified with the person of Jesus Christ: "I Jesus, have sent my angel to testify to these things for the churches. I am the root and offspring of David [a messianic credential], the bright and morning star."
54. When this "star" (planet) appears in the eastern sky it can be is quite visible.
55. This star dominates the sky when the night is darkest.
56. Even as the sun begins to rise it remains visible until the daylight obscures it.
57. In Mal.4:2 the Messiah is referred to as "the sun of righteousness [which] will arise with healing in its (or "his") wings; and you [redeemed Israel] will go forth and skip like calves from the stall [millennial bliss]."
58. The astrological imagery of the sun is connected to the Lord as the one who brings in the kingdom age.
59. The so-called second promise is probably a reinforcement of the promise in verses 26 and 27.
60. Those believers who hold fast and who keep the Lord’s works to the end and who do not give in to the allures and pressures of the cosmos in their times will stand out as the elite of the elite.
61. This notion is also apparent in Dan.12:3: "Those who have insight [ref. to the tribulational faithful] will shine brightly like the brightness of the expanse of heaven, and those [trib teachers] who lead the many to righteousness, like the stars forever and ever."
62. This citation is modified in Matt.13:43: ""Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear."
63. The astronomical imagery of "the morning star" is especially pertinent to the Church.
64. Its appearance in the eastern sky before sunrise symbolizes the coming of the Lord for His Bride.
65. This heavenly body denotes Christ’s coming for the Church while the sun symbolizes His deliverance of true Israel.
66. The giving of His person to the believer who remains steadfast through the troubles associated with Phase 2 is special approbation and association with Him in the glorious kingdom He will establish on this earth.
67. Those at Thyatira who passed this test and held fast to the end will enjoy special approbation, distinction and glory in the eternal kingdom of our Lord and Savior.
68. They will occupy the most prestigious seats in the ruling councils of the kingdom.
69. They will manifest a visible glory that will surpass the glory of those who fall short of the goal (cf. 1Cor.15:41-42: "There is one glory of the sun, and another of the moon, and another glory of the stars; for star differs from star in glory [e.g., magnitude]. So also is the resurrection of the dead…"
70. Like their Lord they will enjoy the distinction of having finished their course (cf. Heb.12:1-2).
71. This distinction will be manifest in the heroes of the faith from all other dispensations.
72. CA believers who attain the crown will be the elite of the elite simply because they are members of the Royal Family of God.

Admonition to the Churches Throughout Time (v.29)

VERSE 29 'He who has an ear, let him hear what the Spirit says to the churches (o` e;cwn ou=j avkousa,tw ti, to. pneu/ma le,gei tai/j evkklhsi,aijÅ [art.w/pres.act.part.nom.m.s. echo have + noun acc.nt.s. ous ear + aor.act.imper.3s. akouo hear + indef.pro.acc.nt.s. tis what + art.w/noun nom.nt.s. pneuma spirit + pres.act.ind.3s. lego say + art.w/noun dat.f.p. ekklesia church]).'

ANALYSIS: VERSE 29

1. Christ closes the message to Thyatira as will all the seven churches will an admonition to hear everything the Spirit has to reveal to the churches.
2. Again, what is good for one is good for all.
3. All churches should pursue the same body of truth, that is, "the faith which was once for all handed down to the saints" (Jude 1:3).
4. Since "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness" it behooves the pastor and his flock to pursue the entirety of the Word of God.
5. The singular "ear" is an appeal to those who have the ability to assimilate spiritual information.
6. All believers possess the grace apparatus for perception.
7. This includes the indwelling HS and the human spirit.
8. The natural man (e.g. unbeliever) does not have the ear for the truth.
9. The great majority of believers prefer to have their ears tickled (2Tim.4:3).
10. This trend began early on in the CA and is rampant at this time.
11. The duly designated environment for this learning or hearing process is the local assembly under the direction of the duly designated "messenger."
12. "He who has an ear" refers to any believer at any time.
13. The appeal is to the individual believer.
14. It is his/her responsibility to assemble under a qualified and adjusted pastor-teacher.
15. The established system for learning BD is monologue not dialogue.

OVERVIEW OF THE PERGAMUM ERA

1. Prophetically is represents the period from about 120-590 AD.
2. The Roman Emperor Constantine declared the empire Christian and began the process of establishing the Church into a political-religious entity.
3. Pagan priests were baptized into the church.
4. Many unbelievers were assimilated into the ranks of Christendom.
5. During this ear infant baptism was made Church law.
6. The church universal (or invisible) became equated with the church visible.
7. Pagan practices were modified and brought into the Church.
8. Cyprian (c. 250 AD) developed the doctrine of the episcopal church where bishops were in authority over pastors.
9. Also the notion of the primacy of the bishop of Rome came into being ultimately leading to his supremacy over all other bishops.
10. This eventuated in the rise of the papal supremacy.
11. This spurious hierarchy included making princes of the state princes in the church.
12. During this time the doctrine of the universal priesthood of believers was lost and a false distinction between priests and clergy was set in place (priests began to be called "father").
13. The church father Augustine (c. 350-430 AD) advanced the notion that using force to win heretics and non-believers was legitimate where words failed.
14. The doctrine that there was no salvation outside the visible church was established.
15. The seven sacraments were instituted and taught as necessary for eternal salvation.
16. Imperial and pagan titles were given to the bishops of Rome.
17. Constantine the Great established this precedent by retaining the pagan Roman title Pontifex Maximus (Pontiff for short).
18. In 375AD the adoration/worship of saints; in 430 came the deification of Mary; in 590 the doctrine of purgatory; and in 600 prayers to Mary.
19. During this ear the confessional came into being with all its attendant evils undermining the doctrine of 1Jn.1:9.
20. The doctrine of the millennium was spiritualized (allegorized) to teach that it was the Church’s responsibility to bring in the kingdom.
21. During this time the Church became progressively more wealthy.
22. The Church advocated the doctrine that the promises to Israel were fulfilled in the church, which was a precursor to Covenant Theology.
23. During this time Christmas and Easter along with other mandated religious holidays were set in place in contradiction to Paul’s teaching in Romans 14.
24. Gregory the Great came to power in 590 AD and is considered by some historians as the first Pope.
25. During this era the Roman empire came to an end while the church suffered somewhat during these times it survived and flourished.
26. Gregory marks the beginning of the medieval era represented by the church of Thyatira.
27. Finally, the apostle Paul prophesied that "in latter times" there would arise the practice of celibacy which was initiated in this era (see 1Tim.4:1-3 prophesies of the rise of the monastic orders).

Overview of the Thyatiran Era

1. This prophetic era is about 1000 years in duration (590-1606 AD).
2. It is commonly referred to as the medieval era.
3. The feminizing effect as represent by the woman Jezebel is seen in the reversing of the Church in submission to Christ to an organization usurping God.
4. More and more people (believers and non believers) were seduced by her stature and power.
5. In 606 AD Pope Boniface III was crowned as the first universal pope.
6. Christendom willingly or unwilling came under papal influence.
7. Ironically the use of politics to advance the power, prestige and wealth of this colossus will be its undoing when the illuminist Antichrist will be used of God to bring the RCC to naught (Rev.17:16-18).
8. Some of the abominations that were instituted during this time include kissing the pope’s foot (790 AD), the worship of images and relics (786 AD), use of holy water (850 AD), fasting on Fridays (998 AD), canonizing dead saints and directing believers to pray to them (995 AD), prayer beads (1090 AD), sale of indulgences (1190), doctrine of transubstantiation (1215), Bible forbidden to laymen (1229), cup is denied to laymen (1414), tradition given equal authority with the Bible (1545); Apocryphal books placed in the Catholic Bible (1545).
9. In more recent times came the immaculate conception (1854), the infallibility of the Pope (1870), Mary’s assumption into heaven (1950), and Mary proclaimed Mother of the Church (1965).
10. In the Catholic writing "The Faith of Our Fathers" page 54 we read, "There is no just ground for denying to the Apostolic teachers of the nineteenth century in which we live a prerogative clearly possessed by those of the first, especially as the Divine Word nowhere intimates that this unerring guidance was to die with the Apostles. On the contrary, as the Apostles transmitted to their successors their power to preach, to baptize, to ordain, to confirm, etc., they must also have handed down to them the no less essential gift of infallibility."
11. Further, we read in their own writings, "Peter was the first pope and Vicar of Christ receiving his eternal reward June 29^th in the year 67. The first 31 popes all shed their blood in defense of the One, Holy, Catholic and Apostolic Church. Pope John Paul II is the 266^th successor in the unbroken line of popes since Saint Peter."
12. This belief system generated the notion the when the pope speaks ex cathedra (when teaching) he is infallible.
13. The RCC undermines the finished work of Christ promoting a continual sacrifice as seen in the doctrine of transubstantiation and adoration of the crucifix.
14. The Bible is quite clear that Christ’s work toward sin is a once for all time event (Heb.10:10-14).
15. This lack of assurance is seen in prayers to and for the dead, burning candles for the dead, etc.
16. With the RCC becoming that state sponsored religion in total defiance of the WOG, the aristocracy of the nations (European) were granted positions of prominence with the Church.
17. Money was generated by the sale of indulgences as the common people were terrified of hell (purgatory) and the poor paid their last penny for the hope of salvation.
18. This was the era of the crusades with its attendant ills.
19. The Albigensian Crusade (1209-1229) was organized by Pope Innocent III to suppress the Cathars of southern France.
20. As with all crusades (e.g., Cold War) this required mass propaganda to bring about social control of the masses portraying all who took issue with the RCC as heretics to justify the slaughter and plunder of various groups.
21. The burning of heretics at the stake went on for some 200 years.
22. The period from 1123-1206 is considered the Inquisition proper.
23. In 1206-1210 Pope Innocent III established the Franciscan and Dominican Orders to preach against heresy.
24. The Latern Council listed "clause by clause" those items considered acts of heresy.
25. Conviction resulted in loss of public office, confiscation of property, excommunication and referral to the feudal lords for physical punishment.
26. With the flight of Cathars and others to safe havens Pope Gregory IX and Innocent IV issued papal bulls that further encoded and formalized the Inquisition (1227-1257).
27. The Inquisition was in full swing in the mid 1300s with various Christian sects going underground.
28. Popes Alexander IX, Urban IV, Clement IV and Boniface VIII issued bulls to hunt down all who would not toe the line.
29. Groups like the Cathars, Waldensians, Jews and Muslims among others were targeted.
30. The RCC became drunk with the blood of martyrs (Rev.17:2).
31. Along side all of this corruption there were many examples of significant positive contributions made to society.
32. Monastic orders constructed roads, drained swamps, improved agricultural techniques, etc.
33. Individuals copied and preserved patristic and classical literature.
34. Individuals such as Bede, Einhard, and Matthew Paris compiled historical accounts that comprise our primary source material for the Middle Ages.
35. These societies provided assistance to the poor and downtrodden.
36. This illustrates the prophetic aspect of the commendation of in the letter to Thyatira "that your deed of late are greater than at first."